Order of St. Gabriel Study Guide - Magdalene Circle

Order of St. Gabriel Study GuideTaken from the teachings of Tau Malachi and the Sophian tradition (www.sophian.org)Study Guide produced by Magdalene Circle (www.magdalene-circle.org) an affiliate of Ecclesia Pistis Sophia inAustin Texas.1

Sophian OrdersThe Sophian Orders are designed to be in-depth teachings and study areas for Sophian Initiates so thatthey can delve deeper into the mysteries of Logos and Sophia. Each order is designed to help thosewith particular gifts and interests explore their calling and their path with others and individually.These Orders are as old as the tradition itself, but are living so that they grow and change with eachgeneration. If you find yourself interested in an Order, please contact Brother Mark+ and he will getyou involved with the other members of the Order.2

The Order of Saint GabrielThe teachings and practices of the Order of St. Gabriel focus on thedevelopment of lucid dream and dream union, as well as visionquests and prophetic meditation – as with all of the Holy Orders ofour lineage, many of the ceremonial practices that correspond tothe Order of St. Gabriel are found within the Order of St. Uriel, suchas, for example, some of the sacred ceremonies given for New andFull Moon that invoke luminous dreams or prophetic vision, orceremonies for flame gazing or crystal gazing.oriented differently.Dream, vision and prophecy have a very close relationship withdeath and the afterlife states, and the awareness of reincarnation,so the Order of St. Gabriel and Order of St. Lazarus are closelyrelated, and typically, to work within one Order, is to work withinthe other also – their methods are often the exactly same, but justJust as everyone is not a wonderworker, a magician and shaman, but everyone can make use of thewisdom and spiritual practice of the wonderworker, so everyone is not a prophet or vision bringer forthe people (navi), but everyone can potentially benefit from the wisdom and spiritual practice of thevision bringer. Indeed, no one can make themselves a wonderworker or vision bringer – the DivineMother calls and chooses the holy women and holy men who are to be her messengers, and it is shewho make a person a wonderworker or vision bringer; but we all can practice something of thewonderworking art and way of the prophet – we can all seek to live as holy women and holy men, andseek to serve as light-bearers, healers and peacemakers. In so doing it may very well be that we arecalled and chosen by the Mother Spirit, for whenever the necessary conditions are in place DivineGrace can move with, in and through us, and even become manifest as us.It must be said, however, that the teachings and practices of this Holy Order are not intend for thenovice practitioner – rather they are advanced teachings and practices meant for more experiencedand skilled initiates; likewise, to take up the practices of this Order requires a certain psychological andspiritual balance, and a certain degree of maturity in the path and life – in the midst is seeking dreams,visions and prophecy traps of self-delusion abound, and naturally there are many psychic and spiritualdangers. The many plights we often see in the new age movement, psychism and occultism very wellreflect this – inner and secret teachings are a grave danger in the hands of those not prepared forthem, or those unwilling to the true self-discipline and spiritual work that is involved in them.Thus, the teachings and practices of the Order of St. Gabriel assume that a person is very wellgrounded and established in the spiritual life and a daily continuum of spiritual practice, and theyassume a good heart and good intention – one of service to the Divine and to the people, not one’s3

own self-interests and selfish ambitions. In the wonderworking art and way of prophecy it must beremembered that we attract to ourselves spiritual beings-forces corresponding to our thoughts,emotions, desires, words and actions, whether of the Divine Light or the Shadow; we must be able todispel shades and shadows and reintegrate ourselves with the Divine Light. Likewise, in order to dothis, we must develop the capacity to discern between the Light and the Darkness, good and evil, truthand falsehood.Just opening oneself to any passing spirit seeking a dream, vision or prophecy is simply not wise andcannot lead to anything good; if we open ourselves with the wrong intention or motivation, it will notbe the Divine Spirit or Divine Powers that come to us, but rather a spirit of the Other Side, as theKabbalah calls it.Here we must say, spiritual gifts and magic powers should not be put up for sale – they are given to usfreely by the Mother Spirit for the people, not for sake of a business for our profit; all that we receivefrom the Holy Spirit is for the people, for the sake of the Great Work. Granted, it is wise and it isnecessary to support spiritual work, and receiving spiritual assistance we are blessed to the degree thatwe freely give support in return, but in the way of tithe or love offerings – “charity”, not by vitaldemand of set fees; the proper exchange of energy is well reflected in the story of Abraham and Sarahand Melchizedek, to whom Abraham and Sarah freely gave when he blessed and initiated them.In the same way that these teachings and practices are given to you without any demand of payment,so must you use them for the people without any demand of payment for your service – if something isgiven in return, out of love, to honor and respect the movement of the Divine Spirit, well and good, butif not, well and good; in a movement of the Divine Spirit everyone is responsible for the generation ofauspicious circumstances and moving with the Mother Spirit – what transpires will reflect a person’sown energy, and it is not given to us to stand in judgment or to withhold, but rather to move as theDivine Mother guides us, giving freely in love and compassion.As with many practices of the Holy Orders, those of the Order of St. Gabriel have relied upon an actualdiscipleship or apprenticeship with a lineage-holder of the tradition, and upon both oral andexperiential transmissions – “empowerments”; nevertheless there are many practices of the Orderthat can be beneficial apart from any empowerment, and if a person walks with a good heart and goodintention, often the Mother Spirit can grant an empowerment – thus we will focus on practices thatmight be of the most benefit apart from the traditional empowerments.Here we can say the two most essential keys for dream work, vision quest and prophecy are “selfpurification”and the “generation of completely positive energy” (merit); everything depends uponthese two things, coupled with spiritual self-worth and spiritual humility. Essentially, the bringer ofvision must become transparent to the Divine Spirit and Divine Light.At the outset of taking up the teachings and practices of the Order of St. Gabriel, begin by reading andcontemplating all that is said of John the Baptist in the gospels; contemplate what is said of him as4

though you a person going out for baptism by him, then contemplate what is said as though you areone of his disciples, like Yeshua, and then contemplate what is said as though you are him, the bringerof vision and opener of the way. (As you do this, use creative visualization in meditations.) While youare practicing this, perhaps take up the practice of Union with John the Baptist, given elsewhere on ourwebsite. This is the beginning for all initiates of the Order of St. Gabriel.The view of this Holy Order is: “All reality is dream-like.” Let all initiates of this Order take up this view.5

Dream UnionThe transition of going to sleep is, in its essence and nature, the same asthe transition of dying and entering into death and the afterlife states;according to the Zohar sleep is 1/60th the power of death; and so, if wewish to learn how to consciously die, then let us learn how to consciouslyenter into dreamless sleep and how to arise in lucid dream – if night afternight we can do this, then so shall it come to pass when we cross throughthat threshold we call “death.”Remember the promise of the Living Yeshua of The Gnostic Gospel of St.Thomas – if you understand the secret sayings you will not experiencedeath! Here is how…First, dear friend, become stable in Union with your Heart Tzaddik, and befaithful and devoted to your Root Tzaddik – entering into Union, practicethe Holy Seal, integrating that Union with all activities, as is taught in the tradition. Then, when you aregoing to sleep, perform the “transference of consciousness”; gather your consciousness into theSpiritual Sun in your heart and envision your Heart Tzaddik magically appearing above your head – asfluid light, flow out of the top of your head into the Sacred Heart of the Partzuf, merging, and go tosleep and into dream in this way. When the hour of reckoning comes, do the same.Do not grasp too tightly, or you will not sleep, do not be too loose, or you will fall into unconsciousoblivion – go forth by day in the “Middle Way”; go without attachment or aversion – go in the Presenceof Awareness, go with God! Amen.6

Inner Workings of Prophecy: Spiritual Influx & the Mind of the NaviIf we aspire to the experience of Ruach Ha-Kodesh andprophecy, then we must know and understand what prophecy isand how it works. What transpires when a son or daughter ofthe navim is taken up by Ruach Ha-Kodesh and has a vision?What are the mechanisms or inner workings of prophetic statesof consciousness? If we look into the activities of the navim wefind that they tend divorce themselves from the world, ordesires of the world, and take up a continuum of mysticalprayer, and that they occupy themselves with the study andcontemplation of the Holy Scriptures, and delve into themysteries of the Scriptures, the Holy Kabbalah; yet more, wefind that they divest themselves of the body, which is to say thatthey *meditate* (hitbodedut), for all prophecy transpiresthrough holy meditation – until a person can reach hitbodedut, the deepest meditation, true prophecyis impossible, even at the grades of the hazy mirror.Essentially, meditation calms the surface consciousness – those parts of the mind that deal with theactual and material world in our ordinary consciousness. Thus, our imagination, our reverie, stops andall the idle chatter of the ordinary mind is brought into silence, cessation – a state of mental and vitalrepose comes into being, and in that repose our consciousness opens to higher and more refined levelsof mental consciousness – higher aspects of the mind that are intuitive and sensitive to things of theupper or spiritual worlds, and through which we can contact spiritual forces and experienceparapsychological phenomenon. This is why through regular meditation individuals often experienceheightened parapsychological phenomenon of various kinds; through meditation individuals may gainsight into the future or sight into things far removed from them, and they may become conscious ofcontacts with spiritual beings-forces that typically remain unconscious in most ordinary individuals –they experience an opening of consciousness to metaphysical dimensions and spiritual worlds.At the simplest and most common level of Ruach Ha-Kodesh a person feels near to God – they feelGod’s presence with them and are aware of the Sacred Unity underlying all; then, in actual preparationfor an experience of illumination or prophecy, they will bring that feeling and intuitive aspect ofthemselves into contact with their imaginative power or “dreams center” – that aspect ofconsciousness that translates feelings and intuitions of subtle and loftier things into images, thoughtsand emotions, an experience that can interface with the more ordinary levels of consciousness.In speaking about Holy Sefirot, Netivot, angels, and such – these are pure being-force, formless andabstract. At the outset, in truth, when a person initially experiences such aspects of spirituality,everything they feel or contact seems the same – they have no true sensitivity or ability to discern anddistinguish between various gradations of experience or various modes of spiritual reality. They are7

ather like a person who is born blind from birth being healed – at first there is light and color, but theperson can distinguish or make out nothing, and before there is any actual seeing, there is completeconfusion. However, with time and some education, they start perceiving subtle nuances, andeventually they can actually see – eventually they actually know and understand what they perceivewith their eyes.The same thing is true of early spiritual and mystical experiences – having been spiritually blind, deafand dumb, acquiring sight and hearing in the Holy Spirit, we cannot actually distinguish between thesubtle nuances and various gradations of our experience – it is all the same. Thus, for example, earlyon, when an initiate prays with kavvanah – focused attention, afterwards, typically, all they can say isthat they had “a spiritual experience” and felt something of the Divine or the Light, but nothing more.Only with time and experience, and a proper spiritual education, can actual distinctions be madebetween various gradations of consciousness and spiritual experiences, and true knowledge andunderstanding of their spiritual and mystical experiences dawns.Thus, once a person is well educated and has a lot of spiritual and mystical experiences, only then dothey actually realize that there are many gradations and subtle nuances of such experiences – theybegin to realize that there are experiences of being close to many different kinds and classes of angels,or to souls of the holy tzaddikim and apostles of previous generations of various grades, and are ablerecognize the differences between the influxes of various Sefirot and Netivot, and the many gradationsof those influxes.As mentioned above, once there is the feeling of closeness to the Divine, or the feeling of the presenceof the Divine, then that feeling and intuitive perception must become linked to the imaginative power– the dream center, as it is often called by Mekubalim.According to the Zohar, when we go to bed and fall asleep, our soul takes flight and departs our body –divesting itself of the body.Essentially, akin to meditation, when we go to sleep our faculties rest, our senses are quieted, and ourordinary mind is relaxed and silenced – the only thing functioning is our imaginative power, and thisconceives and generates various images. Some of these images are from our diverse experiences inwaking consciousness, often of the previous day, and others are the result of biological activity in thebrain, the influence of hormones or from the foods eaten. These images are the dreams that all peopleexperience.Yet, in sleep and dream we may experience something more, for the Holy One has ordained thatduring sleep and dream the soul can travel about the spiritual world wherever it is allowed to enter,whether into the lower, intermediate or higher realms, worlds and universes in the metaphysicaldimensions. Aspects of the ruach and higher portions of the soul ascend into the spiritual abodes fromwhich they are drawn, while only the nefesh remains in the body or bestial nature.8

Those aspects of the soul liberated from the body in this way sojourn in the spiritual world according tothe merits of the soul, and its development and evolution, and they may come into contact withvarious spiritual entities – maggidim, tzaddikim, as well as archons, demons, and all manner of spiritualbeing-forces. What a person experiences will depend upon a large variety of factors, but fundamentallyit will be dependent upon the karmic continuum of the soul – the greater the merit of a soul and thepurer the soul, the loftier the heights to which it can ascend.When the inner or higher levels of the soul come into contact with something or perceive something,under certain conditions they can transmit it grade by grade, until it reaches the nefesh or vital animalsoul – the imagination is then stimulated, and it forms images in its normal manner, so a big dreamhappens, or vision in dream.Essentially, the imaginative faculty translates the spiritual and supernal experiences of the soul intorecognizable imagery, giving forms to that which is abstract and formless, as though clothing it ingarments – and this is the experience, the dream, or vision in dream, that the incarnate soul may knowand understand, and speak about. However, in truth, it is only an interpretation of spiritual andsupernal experience, and the interpretation may be more or less pure or impure, more or less clear ordistorted.This, of course, is very dangerous – whether in sleep and dream, or in meditation, because when aperson’s mind is not completely clear, perfectly pure, the spiritual or mystical experience is going to betranslated into whatever inane thoughts or strange desires are in the mind – this is why in the trainingof navim the spiritual disciplines for prophecy require such extreme self-purification of the mind, heartand life, the consciousness of the navi.A navi must learn how to purify themselves, and they must learn how to discern between everypossible nuance and gradation of spiritual and mystical experience – and they must have a verythorough spiritual education, providing their imaginative faculty with a very large and consistentsymbolic vocabulary through which various gradations of experience may be discerned and throughwhich a truer translation of spiritual and supernal experiences may occur. Basically, the images of aluminous dream or vision are created totally by the navi’s own mind, and therefore what appears iscompletely dependent upon the navi’s state of consciousness and knowledge at the time of theexperience, and whether that mirror of prophecy is hazy or clear, impure or pure.On account of impurities in consciousness and the lack of proper spiritual education – a general lack oftrue spiritual self-discipline, false teachings and false prophecy abound in the midst of modernspirituality, the new age, psychism and occultism; generally speaking, true prophecy is very rare inthese times, even among sincere aspirants.This reflects the need for spiritual austerities among the sons and daughters of the navim, and thestudy and contemplation of the Holy Scriptures and Kabbalah – the Work of Creation (Ma’asehBereshit) that prepares us for the Work of the Chariot (Ma’aseh Merkavah).9

Here we may say, unless the proper vehicle is formed in consciousness, and the consciousness itself ispurified and refined, the higher grades of Ruach Ha-Kodesh and prophecy are impossible to attain – ifthere is to be a full Supernal Influx, a fit and holy vessel must be fashioned to receive it.Now there is a distinction to be made between three principle grades of prophecy, within which arecountless gradations. Thus far, in truth, we have spoken only about the hazy mirror, for all translationsinto forms or images with which the ordinary mind relates is a sever restriction, and to some degree adistortion, of the spiritual and supernal influxes, even in the case the most lofty and luminous ofimages. The clear mirror of prophecy, in fact, bypasses this translation or reflection, and instead, ratherthan seeing images there is hearing and knowing, and rather than images, there are words, and ratherthan something reflected in consciousness, as though indirectly in a mirror, the illuminations of RuachHa-Kodesh and prophecy pass through a clear or transparent state of consciousness, as though sunlightthat shines directly through well polished glass.In this, perhaps, you will know and understand something about the two He in the Great Name– He literally meaning “window,” and the two He allude to the reflective and non-reflectiveexperiences of the Holy Shekinah, the Divine Presence and Power.There is an even more lofty grade of prophecy than this, however, for there may be knowing andspeaking without the subtle dualism of hearing; when this transpires the Supernal Shekinah of the HolyOne speaks in the navi as the navi, and it is the utterance is of the Divine I Am, the Divine I Shall Be –God is speaking. Among the great navim there are hints of this, as for example in Deuteronomy, whenon occasion Moshenu speaks briefly, here and there, in the first person, as though he is Ha-Shem; thefull realization and embodiment of this Supernal Grade of Prophecy, however, is manifest in full by theMessiah, Adonai Yeshua, for it is the grade of prophecy in Supernal or Messianic Consciousness.As we have spoken of three primary grades of prophecy, we may also speak of three steps that anaspirant must ascend in order to come to the higher grades of Ruach Ha-Kodesh and prophecy, and inorder to unfold full self-realization in the Messiah. The first step is the cultivation of kavvanah anddevekut – without this nothing true or real can be accomplished in spirituality; and most important is“devekut”, the ability to turn your thoughts to God and to passionately cleave to God with your heartand soul; hence, the fear and love of Yahweh. This prepares you for the next step, which is *hishtavut*,from the root shava (Shin-Vau-He), meaning “equal.” If you will notice from your study andcontemplation of the prophets, very often they speak of themselves in the third person, as though theyare a different presence entirely – complete detached or removed from themselves, and as thoughthey are nothing before the Holy One; this is hishtavut, which is the ability to nullify one’s egoistic selfand to feel the same whether you are praised or insulted – there is no difference, either way it equal toyou. This, in turn, prepares for the next step – hitbodedut, complete self-isolation, deep meditation,the state in which true prophecy becomes possible.10

If you are sincere in your desire for prophecy, and for the knowledge of God and union with God – trueenlightenment, then these are the steps you must climb.If you consider these three steps you will understand that the navi is completely divested of him orherself as they approach prophetic consciousness – completely self-transcendent, and that they are ina completely balanced mental and emotional state, in repose; it is then that Ruach Ha-Kodesh movesand the soul may be taken up into prophecy.In this it is very important that you cultivate all positive qualities and avoid all negative qualities – it isimportant that you are be awake and alert, and in a pleasant and joyous mood, and that you avoidsuch things as lethargy and depression, arrogance and anger, and the like, all that attracts klippoticbeings-forces and that distorts and prevents prophecy.Now, above, we have spoken of the potential journey of the soul in ascent in sleep and dream, and it isin luminous dreams and lucid dreams that prophecy most commonly occurs among the sons anddaughters of the navim, or among initiates. Your dreams are most affected by the thoughts andemotions you entertain throughout the day, and by your words and your actions in daily living –therefore, remember and keeping your mind, heart and life in the Messiah, and fully living in theSanctuary of Grace, is essential. Coupled with this, the food that you eat and beverages that you drinkhave a significant influence, so that you ought to be conscious of what you eat and drink, and alwaysbless and uplift all that you consume, giving thanks to God and praying for those less fortunate. Joinedto this, the study and contemplation of Holy Scriptures and writings of Kabbalah in the evening willbless and empower your soul, but there must be a shift before actually going to bed towards prayerand meditation – especially meditation, and going to bed a practice of dream union should be takenup.An essential part of evening prayer is confession and repentance, releasing the energy of theday and letting go of the world as you prepare to go into the dream-time; the establishing ofyourself fully in the Sanctuary of Grace, and the invocation of hasidim made effective by theinvocation of gevurot.If you tend the Flame of the Continuum in this way luminous dreams will eventually arise, and you willfind an ascent happens in luminous dreams from one grade to another, until there is vision in dreamand true lucid dream in the Spirit, dreams that become actual “inner plane works” dispelling klippoticbeings-forces, invoking the transmission of divine powers, and conscious ascents through shamaim,even into the height of the eighth heaven and abodes of the Supernal Universe.When the realization of the soul in the Messiah nears you will hear the word of Yahweh without needfor the arising of dream, that, or in the arising of dream, it will be the radiance of the Sacred Heart –compassionate activity; in the perfection of non-dual realization, the “highest rung,” there will be PureRadiant Awareness, Supernal Da’at (direct knowing).11

If after tending the Flame of the Continuum for some time luminous dreams are not arising, but youare bound below Klippah Nogah – attend to self-purification and intensify your worship, for a greaterpurification and passionate in worship are necessary. If then luminous dreams do not arise, you maywish to consult a living tzaddik and engage in visitation, seeking a blessing or empowerment – forwhere there is a good heart and sincere aspiration, the visitation of tzaddikim tends to invoke luminousdreams, for the company of the Holy Shekinah is with them. If then the obstruction remains, you mustlook to the tikkune of the soul to which you are being called, for if Adonai called you to the Way of theNavi, but there is a significant obstruction, then Adonai has called you to perform the tikkune; eitherthat, or you have reason to question the call to the Way of the Navi, and whether it came from theHoly Spirit or the spirit of the Other Side – for often the feeling of such a call can very well be of KlippahNogah and inner klippot.Now, here we must speak of the discernment of ruachot or spirits that appear in dream or vision, forall ruachot that appear are not of God, the True Light, but many are from the demiurge and archons,and many are from the shedim, the demons. The discernment of ruachot is very simple, and onlyrequires openness and honesty with yourself – openness and sensitivity to the presence of God, theDivine Light; you merely need to look and see what an “angel” or spirit inspires and encourages in you– an angel from God will never flatter you or bolster your ego, nor inspire or encourage any negativethought or emotion, word or deed, but they will always encourage righteousness, and their messagewill always accord with the Holy Torah and Gospel, and with the Kabbalah. Indeed! All that the angelsof God speak is true, and all that they speak will come to pass; but angels of the archons will speak anadmixture of truth and falsehood, and those of the demons complete falsehood, with, perhaps, onlythe faintest hint of truth – by this you will discern the ruachot that come. If and when ruachot from thearchons or demons come, then there is a need for self-purification and tikkune, for these klippoticbeings-forces can only link with us through our own inner klippot and the impurities of Klippah Nogahin us.In this you may know something regarding the Holy Scriptures, or the writings of those we know wereholy men and women, true prophets and tzaddikim in the generations before us – knowledge andunderstanding of them is a measure and discernment of our own experience and the ruachot thatpresent themselves to us, for the angels of God are not going to contradict the wisdom of previousrevelations, though, indeed, new revelations may be given that progress from the holy foundation laidand that arise to a higher grade – the revelation of the Divine is progressive and ongoing, and evolveswith us.In this you may also know the importance of hishtavut. Firstly, because to draw near the great andshining ones above, and to your Creator, is an overwhelming and terrifying experience at the outset,and only with complete detachment can this initial phase of authentic mystical experience be endured;and secondly, because it is self-cherishing (egotism), and selfish desires and fears, that unclean and evilspirits will play upon to deceive a would-be prophet, catering to impurities in consciousness and using12

them as inroads. Unless there is hishtavut, always we remain susceptible to deceiving ruachot – onlyhishtavut provides full guardianship from their wiles.Also, here it must be said that you must know and understand what is written in the Holy Scriptures,and especially in Gnostic Scriptures and holy writings of the Merkavah and Kabbalah, and make nomistake about it, nor deny the knowledge, understanding and wisdom of those who have sojourned inascent before you and given their testimony: passing up in ascent, the soul passes through the psychicatmosphere of the world, which is largely populated with the influence of the archons and the demons,their shadows, and the soul passes through the dominions of the klippot, and then through the realmsof Klippah Nogah – then it enters into the higher spiritual abodes and kingdom of heavens, andcontinuing in ascent it passes into the Supernal Abodes. If in the process of ascent there is anything inthe soul-stream that links it to any dominion below, then it will become bound up in that dominion, orif along the way the soul turns aside because of desire or fear, or dullness, it will pass no further inascent – to pass into the “highest rung” a soul must be willing to complete dissolution in the ClearLight, seeking only God, the True Light; the soul must be willing to complete cessation, as we behold inAdonai Yeshua Messiah.In the midst of this teaching, you must understand that on every level, in waking consciousness, insleep and dream, and in death and the afterlife, the reality of your experience is a radiant display ofyour own mind, consciousness or soul – thus, the reality of your experience reflects the state of yourown consciousness.In closing we can share this: If in this life the soul can pass up in the ascension, then at the time of thesoul’s transition, which we call “death,” the soul will pass up in ascension, and in truth, to that souldeath will not be death, but a continuation of life in Hayyah Yeshua – the eternal life we have beenpromised in the Messiah.13

Practices of the Order of Saint GabrielPerfection of Worship among the Navim – Perfect Communion(The First Practice of the Aspirant among the Navim)In the assembly of navim an ecstatic and charismatic form of worship isoften used, focusing on devekut – energized enthusiasm and cleaving,which carries the soul in ascent to rapturous union and may lead to theinitiate being taken up by Ruach Ha-Kodesh into prophetic states; withthe jubilation of praise and thanksgiving through music, song and dancethe navim loose themselves in the Beloved and the Shekinah comes torest upon them, and the Holy Spirit moves with, in and through them,speaking in them.There is also another way taught in our Holy Order, one commonly taken up by initiates of all HolyOrders of the tradition, and one that prepares for the ecstatic and charismatic way – virtually theopposite way of worship. This way corresponds to teachings on the Beatitude, “Blessed are the poor inspirit, for theirs is the kingdom of God” (Matthew 5:3). It is simple: If you wish to be Spirit-filled,become empty of yourself – when you are empty, the Holy Spirit will fill you, and she will take you up,moving with, in and through you.Indeed! This way of worship is very simple. It is the way of the masters of the tradition, and yet it is anexcellent way for the novice aspirant and for all initiates – if and when you wish God to speak to you,go and sit and commune in the presence of God, quiet your vital and silence your mind, and listen andhear, and the Spirit of God will speak in your heart; this speaking will be an inner knowing orillumination, hashmal, speaking silence, or else, perchance, the still small voice – but waiting on theSpirit of God in this way, God will speak in your heart, illuminating your heart and soul, mind and life.According to master of the tradition, this is the most essential way that Yeshua Messiah taught us toworship God in spirit and truth – a worship that is not isolate to a temple or mountain top, but thatmay be performed anywhere, at anytime; indeed, that by an adept may be perform all of the time,perpetually.To worship in this way a method of primordial meditation may be used to still the vital and silence themind – generating the presence of awareness free from attachment and aversion; and whether there issilence or speaking, the word of God will be implanted in your heart and you will be blessed by theHoly Shekinah.Now often, when we worship in this way, the word of the Lord illuminating the heart is not prophecy,but is a teaching or instruction of the Holy Spirit enlightening us on something of the spiritual life andpractice, or esoteric mysteries, or else giving us guidance in our spiritual life; yet, when we worship in14

this way often, having prayed for the gift of prophecy, from time to time we may receive the influx ofRuach Ha-Kodesh and prophesy – many have entered into prophetic states of consciousness throughgrace in this way.This way of worship is taught to all novice aspirants in our Holy Order, for it is a practice of one of themost basic and essential elements in the way of the navim or prophets – that they become completelystill and silent to listen and hear the word of Ha-Shem; thus all among the navim take great delight inthis practice and cultivate it, understanding that it is the very essence of the Way of the Navi.Coupled with this way of worship is another practice taught to the novice aspirant – the cultivation ofspiritual humility and a gentle way in all things, for the greatest impediment to Ruach Ha-Kodesh ishaughtiness, and the anger or violence of speech that arises from haughtiness; Ruach Ha-Kodesh onlycomes to those who are humble and gentle of heart – those who abide in the peace and joy of theRisen Messiah and who sojourn in life as the Messiah, in a Christ-like fashion. If the spirit of prophecycomes to a prideful and arrogant one, or to one filled with selfish ambition, or seeking selfaggrandizement,then it is not Ruach Ha-Kodesh that comes to that troubled soul, but is the Spirit ofthe Other Side, a spirit from among the klippot – a deceiving spirit or dark angel. Thus, when seekingRuach Ha-Kodesh, a state of true prophecy, the cultivation of spiritual humility and a gentle way isessential.This way of worship lends itself to the cultivation of humility and gentleness – for in its simplicity thereis nothing grand about it and nothing to entertain to the egoistic self; when the vital is brought tostillness and the mind is silenced, the violent inclination, the evil inclination, is brought to rest – thenthe good inclination may naturally and spontaneously shine from within us, and in that innategoodness the Spirit of God speaks to us.Here we may share an esoteric interpretation of another of the Beatitudes from the Sermon on theMount:“Blessed are the meek, for they will inherit the earth” (5:5).This is a blessing upon the navim, the prophets, according to the masters of the tradition, for they arethe meek – the humble and gentle of heart as Adonai Yeshua, and they “inherit the earth,” for in RuachHa-Kodesh they behold the earth in the Holy Light of the First Day, as Supernal Adam has beheld itfrom beginning to end, seeing the earth as the Holy One sees it; and abiding immersed in theContinuum of Light Transmission as they do, no longer of this world, they abide in the World-To-Come,the new heaven and new earth manifest in the Risen Messiah – truly, they inherit the Good Earth, theearth as it is in El Elyon.As the novice aspirant takes up this first practice given to them, so also do they take up thecontemplation of the Sermon on the Mount, for in it is perfect instruction of the Way of the Navi –indeed, it is perfect instruction on the Christian life for all who are in Christ; exactly what is taught by15

Adonai in this Holy Sermon, the navim live, for it is the very essence of the Holy Gospel and fulfillmentof the law.Here we must remind the aspirant to our Holy Order that to see or hear in the Spirit you must becomelike that which you wish to see and hear – resembling the holy angels and God, for as the Gospel of St.Philip instructs us, you can only see and hear and know what you resemble. If you resemble a piousperson, Hasid, you will see and hear as a Hasid; if you resemble a righteous person, Tzaddik, you willsee and hear as a tzaddik; if you resemble a holy angel, Maggid, you will see and hear as a maggid; ifyou resemble the Anointed, Messiah, you will see and hear as Messiah.These are the four grades of holiness upon which Ruach Ha-Kodesh comes to rest – though within thefirst three grades there are the imperfect and perfect, the lesser and greater, forming seven grades ofholiness as is well known; according to the grade of holiness is the grade at which Ruach Ha-Kodeshmanifests to a soul.In this we might contemplate the teachings of St. Peter:“But you are a chosen race *children of God, the race of the Great Seth+, a royal priesthood *Order ofMelchizedek+, a holy nation *Israel+, God’s own people, in order that you may proclaim the might actsof the one who called you out of darkness into his marvelous light” (1 Peter 2:9).And also:“Since all of these things are to be dissolved in this way, what sort of persons ought you be in livinglives of holiness and godliness, waiting for and hastening the coming of the day of God [World-To-Come], because of which the heavens will be set ablaze and dissolved, and the elements will melt withfire? But in accordance with his promise, we wait for new heavens and a new earth, whererighteousness is at home” (2 Peter 3:11-13).In closing we can remind of the teaching on holiness given by Adonai in the Beatitudes:“Blessed are the pure in heart, for they will see God” (Matthew 5:8).Thus, to all aspirants of our beloved Order it is said, “Aspire to holiness, aspire to a pure heart, for inholiness and purity you shall see and know God, and yet more, you shall experience unification withChrist in God – the Messiah in El Elyon, Messiah Melchizedek.”16

Union with St. John the BaptistThe beginning of the gospel of Yeshua Messiah, the Son of Elohim, it is writtenin the prophet Isaiah:“Look, I am going to send my messenger in front of you to prepare your waybefore you, a voice of one that cries in the desert: Prepare the way of Yahweh,make straight his paths.”John the Baptist was in the desert, proclaiming a baptism for the repentance forthe forgiveness of sins. All Judea and all the people of Jerusalem made theirway to him, and as they were baptized by him in the river Jordan theyconfessed their sins. John wore a garment of camel-skin, and he lived on locust and wild honey. In thecourse of his preaching he said, “After me is coming someone who is more powerful then me. And I amnot fit to kneel down and undo the strap of his sandal. I have baptized you with water, but he willbaptize you with the Holy Spirit.”(Gospel of St. Mark 1:1-8)We shall say, “Hallelu Yah – Praise the LORD!”St. John the Baptist is the Tzaddik of the Messiah, and he is the prophet or vision bringer of the HolyGospel, the last Baal Shem (Master of the Name) of the Old Covenant and the opener of the way to theNew Covenant – according to the tradition he is the reincarnation of the great vision bringer, Elijah.John wears a camel-skin or camel hair garment, and it is said that he wore a leather girdle – this is theknowledge of oneself as a traveler here, and awareness of the dream-like nature of reality, and it isalso the knowledge of the tikkune of souls in the gilgulim, the rounds of transmigration; the girdle isthe mastery of desire-energy, or the serpent power.John lives in the wilderness of the desert, and of Yahweh this holy master has said, “Yahweh is a God ofthe desert, if you want to know him then you must go out into the wilderness of the desert,” and whenbaptized by John, this is exactly what Adonai Yeshua did, and there he was tempted by Satan, theAdversary. Thus, the vision bringer John sought nothing of this world, but he lived without attachmentor aversion, cleaving to the Holy Shekinah and Holy Spirit; and so it is with all who are *navi*, visionbringers for the people, though in the world, they are not of this world – they walk in-between worldsas travelers in the Spirit. (They are aware we all walk in the in-betweens.)Here we may speak an open secret – Yeshua was the child of the Bright Imma, Or Elyona Imma, andJonah (“John”) was the child of Kali Imma, the Dark Mother, the Crone or Hag. In this there is a greatmystery spoken for all to listen and hear who have ears to hear!17

Jonah feeds upon locusts and wild honey – the “locusts” are the spirits of the Other Side, the shadesand shadows of the klippot that have no power over him, and the “wild honey” is the shefa, the influxof spiritual energy of the Holy Sefirot, which the Baal Shem attracts to himself because he knows howto unify his soul with the Holy Sefirot and how to draw upon their Divine Powers. Hallelu Yah – Praisethe LORD! Amen. (This is one who is “Master of the Dragon” and “Master of the Name” – Baal Teli andBaal Shem.)Jonah teaches and enacts baptism – water ceremony, for repentance and the forgiveness of sin; heteaches that the entire path is self-purification, the restoration of souls to the Great Natural Perfection,the Bornless Nature.Jonah means “Dove,” the sign of peace and symbol of the Holy Spirit – and so it is written: It was at thistime that Yeshua came from Nazareth in Galilee and was baptized by Jonah. And at once, as he wascoming up out of the water, he saw the heavens torn apart and the Spirit, like a dove, descending onhim. And of voice came from heaven, “You are my Son, the Beloved; my favor rests on you.” And atonce the Spirit drove him into the desert, and he remained there forty days, and was put to the test bySatan. He was with wild animals, and the angels looked after him" (Mark1:10-13).Jonah is the bearer of Ruach Ha-Kodesh, the Spirit of Holiness, the Spirit of Prophecy and the Spirit ofInitiation; in Adonai Yeshua these two are joined by the Spirit of the Messiah – the mystery of “The-Three-Who-Come.”We shall speak another open secret: Adonai Yeshua is the fruition of the spiritual labor of Baal Jonah –the holy master who, in truth, had but one disciple, for no other could withstand the full presence andpower of the Son of Kali Imma, the Crone.And so we shall speak the secret name of Jonah the Baptizer: Kali Shemesh. He is the “Sun that shinesat Midnight.”All of this speaks the Way of Navi – the seer, the vision bringer, and the Way of Crazy Wisdom; there isnothing for us to preach or say, there is no religious creed or doctrine for us to espouse, but the onewho is called and chosen as navi by the Holy Shekinah will naturally and spontaneously walk as thenavim, knowing and understanding in Hokmah-Wisdom. If anyone claims to be a prophet or apostlebut does not walk in the company of the Divine Presence and Power (Shekinah), then let that be awitness to falsehood, and let that be the judgment of Ha-Shem.Of Din-Judgment we shall say this: It is the emanation of the Hesed-Mercy of El, the movement ofShaddai. Hallelu El! Praise God!Here we shall speak according to the Spirit of Truth, the Spirit of the Messiah: The throne establishedin the heart of the dominion of the Kings of Edom preaches a *false gospel*; it is the gospel inspired bythe Spirit of the Other Side – let this be a witness of what the Holy Spirit would speak; let those whohave ears listen and hear! Amen.18

Melchizedek blesses Abraham and Sarah when they return victorious from their battle with the Kingsof Edom – and of this “holy war” it is said that High Father (Abraham) did not do battle, but rather theAngel of the Shekinah went before him and put down the Adversary; and so we pray, “amen!”We shall also say this – it is a terrible thing to catch hold of the power of the Living God, HayyahElohim.Do you wish to enter into the Assembly of Navim – the assembly of the prophets? Then, dear friend,you must die and be reborn; you must be taken up by the Mother Spirit and live as the navim live, theseers, the bringers of vision. If she calls you and chooses you, then you shall be navi – a seer, a visionbringer for the people.If you are willing to the dance of the Holy Shekinah, then perhaps you will wish to enter into union withKali Shemesh, the Black Sun, the Midnight Sun; those who rise at midnight to study and contemplatethe Holy Torah and Gospel, they know the intimacy of the Mystery of Bridal Chamber, union with Godand Godhead.Union with Kali Shemesh – the Black Sun, White BrillianceIf you want to know Yahweh, go out into the wilderness of the desert – go to the wilderness inwhatever form it is presented to you, and be willing to the fullness of life, and to the silence of death;be willing to the Ratzon of Yahweh – unless you are so willing you cannot enter into union with KaliShemesh, the “Black Sun”.Go and pray, go and meditate – learn to wait upon the Spirit of Yahweh, if you are willing.Go and make offerings, go and create Sacred Circle, and abide in the Sacred Center waiting upon theSpirit of Adonai.Kindle the Threefold Flame in the Heart – receive the Sign of Initiation on your brow; and be baptized,of water and of the Spirit.The one who says, “All know already,” they are mistaken – all have questions and all have the power tofind the answers, but only if they are willing to God’s will.Go out sister, go out brother, and see if you are so willing to know, to dare, and to keep silence!Yahweh speaks in Hashmal – “speaking silence.”Are you ready to confront Shaitan? Be willing; for you shall!Want to be chosen – then raise your hands in praise and thanksgiving, and repent, and be baptized,and wait upon the Spirit of Yahweh; when the Spirit of Yahweh moves you, then take up Union withKali Shemesh, if you are willing and it is God’s will.19

Go into spiritual retreat – “hitbodedut”, and abide in the radiant awareness of the Spiritual Sun in yourheart; from this Holy Star a ray goes forth when it is the will of Kali Imma, and it appears as the HolyNavi Jonah before you in Body of Glory – the Angel of the Prophet, Hallelu El, praise God!His feet do not touch the ground, he dances in the sky, his hair is disheveled like that of his HolyMother, and he has a look of Divine Madness in his eyes; the penetrating gaze beholding all spirits andsouls; his aura is filled with flashing fire, and it blazes forth, as though to consume – his countenance asone who has seen Hayyah Elohim, the Living God, and so he has! Do not give way to fear but abide inholy awe and wonder.Meditate upon this Holy Image, and if you are willing and it is God’s will, open your mind and heart tothis Baal Shem, the Master of the Name, and let him bless you in Ha-Shem and teach you Ha-Shem,The Name; listen and hear the Word of Yahweh he speaks, and receive it into your heart.Now, then, if you are willing, and if it is God’s will, take up the holy chant: Ka-Ah-La-Yah Sha-Ea-Ma-Ea-Sha, and as you do envision the Holy Man blessing you with flashing fire, like lightening bolts; thesestrike the serpent, awakening the Fiery Intelligence; as you are chanting, let the Fiery Light arise in theMiddle Channel, and also the Sun and Moon channel; envision the Fire Snake in ascent to the BrowStar, and hold it there.Then, take up the chant: Yah, Yahweh, Yo-Na-Ha; and envision the Holy Dove of White Brilliance,diamond-like light, descending upon you, Abba in the form of Yonah – the Dove; see this divine Lightgo down into the depths that are rise up, bringing the Fire Snake into the Holy Crown, running andreturning – all thought and desire enters into cessation, there is only Hashmal, Silent Volition, theRatzon of El Elyon, God Most High, the Supreme.So, then, behold the Holy Image of the Man of God dissolving into fluid flowing light, and that DivineLight shooting to the top of your head, descending to your heart and lodging itself there – your mind,the Mind of Navi; your heart, the Sacred Heart of Navi; your body, the Holy Body of Navi – so, then,look and see in the World of the Holy Spirit as the Seer, as the Bringer of Vision.Ask of the Spirit of Yahweh this: How shall I open the way for the Messiah, your Anointed?Now, then, pray for the outpouring of Supernal Grace, Supernal Mercy, upon all peoples; and invokethe Day of Reckoning – invoke the Revelation, all as the Holy Spirit inspires you.Look and see, the angels of our Heavenly Father and our Earthly Mother gathered around you –commune in the Living Presence of Yahweh, at-one.When you arise, returning to your name and form, pray for the people and this Good Earth, and givepraise and thanksgiving; walk in beauty and holiness as the navim, and do all that the Holy Shekinahinspires – abide in active and dynamic surrender.20

So in the end, say: “Amen! Eheieh; Ah-Ha-Yah!”We will say openly, unless you are willing and it is God’s will, do not take up this practice; but if you arewilling, and it is God’s will, so walk with Ha-Shem: Enoch and Elijah were taken up in Divine Rapture inthis Way.So, now, you know the practice of a prophet of God, and you know the Way of the Prophet; you mustchoose, and if God is willing, you will be chosen – when your will is God’s will, then God’s will shall beyour own.An empowerment in this can be given by the Holy Tzaddik, but the true empowerment comes from ElElyon, God Most High; if it is not God’s will, nothing can be given or received.This is the Gate of Holiness, the Holy Gate of entrance into an ancient and mystical order – let theDweller on the Threshold be bound; or as Adonai Messiah has taught, “Let the strong man be bound.”Amen.There is nothing more for us to say, there is nothing to be explained; what is spoken is enough – as it isspoken, so let it be written, so let it be done; amen, so be it!If you meet a Holy Tzaddik by the wayside, then do what Yeshua did…If you want to see in the World of the Holy Spirit purify yourself…In closing we shall say this: “The rider of Merkavah speaks the mystery in private, and that to one whoknows already” – they speak only within direct experienced.All keys are now in your hands – if you are willing, and if the Holy One is willing, use them, and you willpass into the heavens while, as yet, you are on the earth.We shall say: “Blessed is the one who comes in the Name of Yahweh; and blessed are we who receivethe one who comes in the Name of Adonai. Amen.”21

Continuum of Union with Yonah the BaptizerThe way of entering and taking up the practice of Union withYonah the Baptizer is the way of the Continuum of Union withYonah (or Yohanan) – it is walking with Ha-Shem, learning to waitupon the Spirit of Yahweh in stillness and silence, and to movewith the Spirit of Yahweh when she moves, and to speak with theSpirit of Yahweh when she speaks; when the Spirit of Yahwehdoes not move, the navi does not move, and when the Spirit ofYahweh is silent, the navi is silent.If you wish to enter into Union with Partzuf, then you must seekto resemble the Holy Partzuf with which you seek to enter intounion – for on spiritual and psychic levels, similitude or likeness isnearness, and the fruition of drawing near us union.The very way the teachings on the practice of Union with Yonahare given in our oral tradition reflects the way of this Holy Tzaddik – a force of passionate zeal forYahweh, and a very eccentric and otherworldly person, one who lives completely in spiritual retreat(hitbodedut), immersed in the Continuum of Light Transmission for the people. On account of this he isamong the tzaddikim who are called “Holy Maggid,” as though a holy angel of God living among us,completely of Shamaim, the Heavens; these holy ones do not walk with their feet on the ground.Our is a path of Integral Self-realization in which, generally speaking, we do not enact a retreat fromthe world and worldly activities; however, in the Continuum, here and there, there are those initiatescalled by the Spirit of Yahweh to live, more or less, in spiritual retreat, tending to the Flame of theContinuum for the people – among our tzaddikim they are called “holy maggidim,” for like the angelsof God they are somewhat otherworldly in their way, and they are messengers, guides and guardiansof the Continuum, maintaining a dynamic balance in the Mystical Body of the Risen Savior. Essentially,they withhold themselves from the world and worldly things in order to take up the task of the visionbringer and wonderworker full-time, and to serve as a generator of Divine Presence and Power fromwhich companions of the Sacred Circle can draw, serving as a great conduit of the Light-presence andLight-power. It is rather like the world class athlete who does virtually nothing but practice their sport,allowing them to perform amazing feasts that cannot be done without talents honed by radical focus,self-discipline and passion; and much like such athletes, it is natural to them and is what they most loveto do – rather than any false sacrifice of religious conviction, it is their true calling and joy. These aretypically disciples of Yonah the Baptizer among us, reflecting something of the way of their HeartTzaddik who lived in spiritual retreat.That is not to say that there are not devotees of Yonah among us who draw inspiration from the BaalShem but who remain very active in mundane affairs – there certainly are; but it is to say that Yonah22

the Baptizer is a Heart Tzaddik to those who are called to a spiritual retreat for the sake of the people,and resembling the Holy Maggid in their way they enter into the fullness of Union.This resemblance is first and foremost inward, but quite naturally, to some degree, it will be outward,for the interior life shapes the exterior life, and in actual Union with the Holy Maggid the embodimentof the Light-presence and Light-power will naturally assume something of that form.If you want to know and understand the zelem of Yonah – the image and likeness, so as to resemble it,then study and contemplate all that is said of Yonah the Baptizer in the New Testament, and prayabout it and meditate on it. Likewise, study and contemplate all that is said of the prophet Elijah, andpray about it and meditate on it. When you pray and meditate on this Body of Vision, inquire of theSpirit of Yahweh how you are to put on that Holy Zelem – how you are to cultivate your personality andlife display to resemble the Baal Shem. If you inquire, the Holy Spirit will answer you and guide you;and only to the degree there is some resemblance will there be an experience of union with the HolyMaggid in more than name only, or as something more than a vital sentiment or concept in the mind.As you might imagine, of the various Holy Partzufim, initiates taking up the Continuum Union withYonah the Baptizer in full are relatively few in our lineage, though there are many devotees of Yonahthe Baptizer in the tradition, for he is viewed as inseparable from Yeshua Messiah.If Yohanan is an initiate’s Heart Tzaddik, then so also is the great vision bringer Elijah – thearchetypal prophet of the Old Testament, for the soul-stream incarnate as Yohanan and Elijah isone and the same according to the Holy Scriptures.In the WildernessThose who are called take up Yonah the Baptizer as their Heart Tzaddik will frequent the wildernessand places in nature, and often they will be called to live in more rural areas, seeking a life of greatersolitude and retreat “away from the minds of men.” They will tend to prefer the great outdoors andthe company of wild beasts and angels – the angels of our Earthly Mother and angels of our HeavenlyFather. They will frequent the wilderness and places in nature seeking to pray and meditate,contemplating the glory of Ha-Shem in nature, and seeking to commune with the Holy Shekinah innature; spiritual retreats in the wilderness will form a significant part of their spiritual life and practice.They will go out to seek luminous dreams and visions for the people, and to pray and perform sacredceremony for the people – they will draw Sacred Circles on the earth and they will gather sacredstones, and they will know the way of vision quest most intimately.Places near water will be most sacred to disciples of Yonah the Baptizer, especially places near runningwater.Likewise, ravens and crows, or birds of the air indigenous their land that hold a similar place, will besacred to them – they will be guiding angels of our Earthly Mother to them; whenever these appear23

they will receive them as messengers and guides in the Spirit, and they will pay special attention to allthat transpires surrounding their appearance.Walking in the wilderness or in nature they will carry the holy staff as has been the way of the navimsince ancient times.Water CeremonyWater ceremony (baptism) is an especially sacred and holy rite to disciples of Yonah the Baptizer – itwas the principle labor of the Holy Maggid opening the way for the reception of Ruach Ha-Messiah, theSpirit of the Anointed; and so it is with his disciples, his inmost disciple Adonai Yeshua taking up thisholy rite and teaching it to his disciples as well.Thus, frequently, those who take up the Continuum of Union with Yonah will go out and purifythemselves in living waters, practicing ritual immersion as an integral part of their continuum ofspiritual practice, seeking to abide in the purity of the Great Natural Perfection. Likewise, in circle, theywill often ask to accompany elders taking aspirants out for the Threefold Rite of Initiation to activelytake up the spiritual labor of baptizing the people and calling them to reintegration with the LightContinuum – they will take up the role of Ruach Ha-Elijah in the sacred ceremony.In a ritual of self-immersion the disciple will immerse themselves three or seven times; threetimes in remembrance of the Divine Mother and Threefold Spirit, or seven in remembrance oftranscendence of the heavens of the demiurge and passage into the Eighth Heaven of theSupernal Abode.(See teachings on water ceremony in the Order of St. Uriel.)Mastering the Holy NameElijah, Yohanan, are Baal Shem – Master of the Name, head of the assembly of navim; thus disciples ofYohanan seek intimate acquaintance with the Divine Names, contemplating them, meditating uponthem, and calling upon them constantly in prayers for the people.They will hold Ha-Shem in mind continually, and along with the Holy Names of the Tree of Life at thelevel of Atzilut, they will become intimately acquainted with the cognomens, as they are explored inthe Gates of Light by Rabbi Joseph Gikatilla, for example; and when they are acquainted with theNames and cognomens of the Holy Tree of Life, then they will seek knowledge and understanding ofthe 72 Names of God, which are said to be the vehicle through which Ruach Ha-Messiah was invokedat the baptism of Adonai Yeshua in the Sacred Jordan.With knowledge of Ha-Shem (The Name), they will pray that the Spirit of Yahweh illuminates theirknowledge with understanding and wisdom so that they might see and know Yahweh in the HolyNames.24

Coupled with this knowledge is knowledge of the maggidim, the archangels and orders ofangels; for they are the active divine powers of Ha-Shem.Star GazingAccording to the tradition, Yonah the Baptizer would call upon Ha-Shem and the holy angels of Ha-Shem, and gaze into the heavens, gaze upon the stars, looking to see the revelations of the Spirit ofYahweh; thus, disciples of Yonah will go out and gaze into the heavens, praying for insights into themysteries of creation and knowledge of Ha-Shem.The fruition of prayer when gazing upon the stars is silence, and the most essential method of stargazing is primordial meditation, resting the mind upon the stars and letting the mind merge with thelight of the stars and the endless space in which they shine.This method of primordial meditation occurs in the Melchizedek teachings – it is a meditationupon Or Ain Sof, the Light of the Infinite, and Ain Sof, the Infinite.(See teachings in the Order of St. Uriel on star gazing.)Fire GazingAccording to the tradition, Yonah would teach his disciples in the evening by an open fire, speakingmysteries of creation and the chariot, and the coming of the Messiah, and often there would be music,song and dance in worship of Ha-Shem around the fire, sending souls into divine rapture, and he wouldguide his disciples in dreams and visions. He taught his disciples how to gaze into the fire to gain thewisdom of Ha-Shem; thus, to this day, the disciples of Yohanan practice gazing into flame and fire tolook and see in the Spirit.In the name of Yohanan, the one who baptized, it is taught: “Chant the Name of God into the flames offire, and when the fire becomes the Angel of the Holy Shekinah cleave to her with your heart and mindas to the Queen of Shabbat.”This is an ancient practice taught by adepts and masters of the Holy Order in circle around theSacred Fire – of the chants it is said that they can only be communicated through the fire; apartfrom this empowerment, the Name of Yah-Yahweh will serve very well.(See teachings on fire gazing in the Order of St. Uriel.)Water GazingAs has been said, water ceremony is sacred and holy to the disciples of Yonah the Baptizer, and gazinginto the waters, the Baal Shem spoke many prophecies, including the prophecy of his own death;understanding this, the disciples of Yohanan also make it a habit to gaze into the waters to see whatthey might see.25

In the name of Yohanan, the one who baptized, it is said, “Listen to the living waters as the voice ofRuach Elohim; gaze into the depths as into the firmament of Shamaim (the heavens).”The way to set the gaze as taught by Yonah and the Name called upon is communicated mouthto-earover running waters, where “only the spirits of righteousness will hear it”; nevertheless,apart from this, calling upon the Holy Name of Adonai Messiah there is much to be heard andseen in this way.(See the Order of St. Uriel for methods of water gazing.)Vision of the Threefold SanctuaryIn the Continuum of Union with Yonah the Baptizer, in the Outer Sanctuary, Yonah and Yeshua areinseparable from one another – taking sanctuary, envision Adonai Yeshua in the Sacred Heart of theHoly Dove (Yonah); the Holy Torah and Gospel are inseparable, one Divine Revelation of God the TrueLight – blessed are they who rise at midnight to study and contemplate the Holy Torah and Gospel,their souls will be taken into heaven, while as yet the live in the flesh; the Sacred Circle is the Assemblyof Prophets – keeping good company, and remembering and keeping the Holy Shabbat, a soul shall beblessed by the wisdom of the Light Treasury.In the Inner Sanctuary the Root Tzaddik is inseparable from the Holy Dove – the image of the HolyDove is in the Sacred Heart of the Root Tzaddik, and visitation with the Holy Tzaddik and honoring theword of the Holy Tzaddik is perfect sanctuary; the great angel of the Lord is Archangel Gavriel –invoking the great maggid in evening prayer souls are blessed with luminous dreams; the Holy Bride isthe Shekinah of Yahweh – receiving every situation, circumstance and event as the will of El Elyon andthe word of El Elyon manifest through the Holy Shekinah, souls are uplifted by Knowledge,Understanding and Wisdom of the Supreme.The Secret Sanctuary is ever the same – there is “no difference”.The central object of Holy Sanctuary in the Continuum of Union with Yohanan is your Holy Tzaddik asthe Maggid of the Gospel – the companionship with the Root Tzaddik is as the companionship ofYeshua with Yohanan, and the labor of your Root Tzaddik taken up as your own.(See examples of Taking Sanctuary in practices of the Orders of St. Michael and St. Mary theMagdalene.)The Angels of Wrath: The JudgmentWhen an initiate is well established in the Continuum of Union with Yonah and may be rightly called anadept of the Holy Order, invocations of the angels of wrath and wrathful oath-bound guardians areoften taken up as part of the Continuum, seeking to dispel and devour the minions of the klippot fromthe astral earth; for Yohanan is a Holy Tzaddik of Gevurah-Judgment from the left above, and as it is26

written, he ate locusts, which is to say that like a raging fire he devoured dark and hostile forces – sopassionately was he on fire with the Spirit of Yahweh.Of these practices nothing may be said in public, but they are spoken by masters of the Holy Order tothose who draw very near.In place of these practices, when it is time, wrathful psalms and prophecies may be read asmagical invocations against unclean and evil spirits, coupled with in invocation of Divine Namescorresponding to the side of Judgment. However, if and when the Judgment is invoked onemust be in a state of purity, lest it be an invocation of the Judgment upon oneself.(Kali Shemesh has a deep connection to Lilith – see the Order of St. Mary Magdalene for knowledge ofLilatu, the Dark Bride.)The Self-DisciplineSelf-discipline, self-restraint – the play of repentance, these were significant in the teachings ofYohanan given to his disciples; for unless the bestial nature is regenerated, the soul of a human beingdoes not dwell in the flesh, and unless the evil inclination is brought into subjugation to the goodinclination, the “strong man being bound,” the soul of a human being cannot become the clear mirrorof prophecy.It is written, “Fear of Yahweh is the beginning of wisdom,” and the masters of the tradition have said,“Love of Yahweh is the perfection of wisdom.” This is perfect guidance in self-discipline; let Ruach Ha-Yahweh guide you in the way of self-discipline.In this age there can be no detailed instructions given on spiritual self-discipline, for the Son ofRebellion (Beliar) holds dominion over hearts and minds, and all such instruction only serves tobreed resentment and anguish, as though something imposed from the outside foreign to thesoul – few, if any, can listen and hear it with a good heart and joy. Thus, in matters of morerefined spiritual self-disciple the instructions must come directly from the Holy Spirit, beingcommunicated inwardly to an obedient and surrendered heart and soul – they must be knownto come from within, by-passing the sever karmic vision of unenlightened society in our times.If you want to experience True Union and have True Vision in the World of the Holy Spirit, purifyyourself and discipline yourself according to the word of the Holy Spirit spoken in the intelligence ofyour heart – go within and live within.Taking Up the Continuum of UnionThe Continuum of Union with Yonah the Baptizer is not among those we swiftly take up by our ownwhim, but rather, it is only taken up after much contemplation, prayer and meditation, and waitingupon the Spirit of Yahweh to move and to guide us – just as given in the instructions of the main27

practice. Thus, first we will take up a continuum of prayer and meditation, seeking knowledge of thewill of God, and in preparation we will take up a continuum of self-purification, seeking to surrender tothe Spirit of God and to become open and sensitive to the Holy Spirit; coupled with self-purification,we will take up a continuum for the generation of merit, seeking to create auspicious circumstances totake up this practice. As this is done, we will study and contemplate the teachings and instructions thatare given on the main practice, and we will pray about them and meditate upon them, drawing outinsights into the deeper mysteries they contain. Then, if and when it is the will of Ha-Shem, and we arecalled to this Holy Continuum, having a strong heart connection to the Holy Dove, we will take up theContinuum of Union with Yonah the Baptizer.(Speaking of proper preparation before taking up new spiritual practices, the masters of the traditionhave said, “Good in the beginning, good in the middle and good in the end – Ki Tov!”)Another Partzuf Meditation for Union with John the Baptist is given on the main website that ismore appropriate for newcomers to the tradition.This reflects a significant difference between the Order of St. Gabriel and most of the other HolyOrders of the Sophian Gnostic lineage – most of the Orders have practices that are good for beginners,as well as those for intermediate and advanced practitioners, but the Order of St. Gabriel has virtuallyno practices for novices in the tradition, rather it is designed for skilled intermediate practitioners andadvanced practitioners.This is reflected in the teaching style used within the Order of St. Gabriel – it is distinctly a more radicalplay in the Way of Wild Gnosis or Crazy Wisdom, similar what we experience with the sharing of theinner teachings and practices of the Order of St. Uriel. Essentially, a holy tzaddik takes up the dance ofthe Shekinah with their spiritual companion, and along with the initial teachings and practices there issomething of an experiential transmission, an empowerment – beyond these initial teachings andinstructions, however, they will not give further teachings or entertain further discourse until theinitiate takes up the practice, as instructed, and something of a direct spiritual and mystical experienceunfolds with them. In other words, they will only share further teachings and instructions based uponthe experience and insights of the initiate.In this style, teachings and instructions are often given in a very poetic mystical language – a symboliclanguage that initiates are able to decipher through their knowledge of our Christian Kabbalah, andthrough prayer and meditation, unfolding many layers of deeper meaning. Thus, the insights of theinitiate, coupled with the experience that unfolds with them, allows the tzaddik to gauge what is goodto share – this, along with the inspiration of the Holy Spirit, determines all spiritual transmission thatare imparted.This plays out in the inner branch of all of the Holy Orders in our lineage to various degrees, but it iscompletely pervasive in the Order of St. Gabriel, as the Way of Prophecy, like the more advancedteachings and practices in the Way of Wonderworking, requires a certain degree of maturity in the28

spiritual life and practice, and is only good and beneficial in due season – taken up prematurely it canprove detrimental.The only exception to this are some of the very basic practices of Dream Union that extend PartzufMeditation into sleep and dream – some of these can be useful to a relatively new practitioner, andthey are quite harmless; other than that, however, the practices of the Order of St. Gabriel areintended for intermediate and advanced practitioners.Aside from this, there is good reason for this style of transmission – after all, if an initiate is to betrained in methods of lucid dream and vision, and interpretation of dream and vision, and taught theart of prophetic meditation, they must learn to receive guidance from the Holy Spirit and learndiscernment of spirits; this very style of transmission serves this purpose quite well, as many initiatescan bear witness.Thus, aside from basic Dream Union practice that extends our Partzuf Meditation into sleep anddream, the practices of the Order of St. Gabriel are not practices we wish to take up too swiftly, butonly in due season and with the blessing of Ha-Shem.29

Great Name, Jeweled Body – The Wish-fulfilling Jewel of GodAgain and again in the Holy Scriptures Yahweh appears in dreams andvisions clothed in supernal and heavenly glory, taking up the image andlikeness of one like unto the Human Being; and so the Great Name formsthe image and likeness of the Human Being – Yod, the head; the first He,the shoulders and arms; Vau, the torso; and the final He the groin, hips andlegs.These Holy Letters may be envisioned as white brilliance sparkling withrainbow hues, a diamond-like light, or they may be envisions as flaming fire, fire consuming fire makingall like unto itself – so also the Holy Letters may be composed of jeweled light, corresponding to theElement and Olamot they represent: Yod, ruby red light; first He, blue sapphire light; Vau, golden topazlight; and final He, emerald green light.In the Blessed Name the Holy Shin is white brilliance when the jeweled letters are envisioned.Meditation of Wearing the Name(Essential Version)Abide in Primordial Meditation, and when the Spirit of Yahweh moves, arise in Jeweled Body, assumingthe form of the Great Name; arising intone Yah-Ha-Va-Ha.As a dynamic intonement YHVH is all vowel sounds: IAO-WAI (as in “way”). Likewise, for thosewho know and understand them, permutations of the Great Name are often used, oralternatively various vowel sounds are joined to the Holy Letters of the Name – this becomes agreater empowerment of the Jeweled Body and may facilitate a more radical transformationand ascent in consciousness.At the very tip of the Yod, which is your head, envision a brilliant what light seed and with theintonement of Yo-Ho-Vo, envision light flashing down from that holy light seed, as though lighteningflashes of white brilliance, and see it illuminate your Jeweled Body of the Name, causing the HolyLetters to shines and give off jeweled light rays streaming out into all directions of endless space – it isan image of rainbow glory.Just as flashes of Supernal Light strobe down from this light seed, so now envision flashes of rainbowglory passing up into the light seed in response, causing it to shine with greater brilliance as you intoneAh-Ha-Yah.This flashing of light and glory from above and below grows faster and faster until it becomes aconstant great radiance – divine illumination.30

When the radiance becomes constant, envision endless space pervaded with this Divine Presence andPower, this Divine Light, Supernal Glory; and any who are need of blessing, bring into mind and letthem be blessed, and any who are in need of tikkune-healing bring into mind, and let them be healed,all as the Spirit of Yahweh inspires – if there is sin to be released, let it be released; and if there is sin tobe retained, let it be retained, all as the Holy Spirit directs.Now, if there is something hidden that you wish revealed, bring it to mind and it will be revealed; and ifthere is something you wish to see that shall come to pass, bring it to mind and look and see, all in theDivine Light.When all is accomplished, let the light seed magically transform and appear as the Dove of WhiteBrilliance, the Holy Shin, and as you intone the Blessed Name, Yo-Ho-Vo-Sho-Ha, see the Holy Light ofShin ray down transforming the Jeweled Body into Pure White Brilliance, and envision the JeweledBody dissolving into the Shin, and the Shin condensing once again into the Holy Light Seed-Essence;then, with the intonation of Ah, dissolve into the Clear Light Nature, abiding in this Body of Truth.Having become the Wish-Fulfilling Jewel, you pass into rapturous union with the Holy One of Being.Arising again in your material body, worship in the presence of Ha-Shem and pray for all beings; goingout and coming in, walk with the presence of Ha-Shem, and so in the End-Of-Days you will be taken upin Divine Rapture as the holy ones before you. Hallelu Yah! Amen.Dream UnionWhen you are falling asleep, assume the form of Ha-Shem (The Name), and envision the Holy JeweledLetters surrounding you, the Holy Letters becoming like great mountains in the Four Directions, each toits corresponding direction; in the height above, see the Shin of White Brilliance – inwardly intone Yah-Ha-Sha-Va-Ha three times and gather yourself as Rainbow Glory in the Sanctuary of the Heart, andthen intone Yah, envisioning yourself as rays of Jeweled Light streaming into the Holy Letters, and thenintone Ah, envisioning yourself as the Holy Jeweled Letters dissolving and pouring into the Holy Shin –with silent volition, passing into the Clear Light, go into sleep in this way.If and when dreams arise, go with Ha-Shem and be awake!Awakening in the morning, assume the Jeweled Body of the Name, and chant Yah-Yahweh-Yeheshuahthree times, arising in Holy Remembrance.Holy Letters & Sacred CircleIf the Holy Spirit calls you to bring the Power of the Name into the earth – go out and create a SacredCircle of Five Standing Stones, and let the stones be baptized, anointed and well received; then, in theFour Directions, envision the Holy Jeweled Letters as great mountains, and call upon Ha-Shem, and asyou invoke Ha-Shem, envision rays shining from the Holy Letters to their corresponding stones.31

Then, in remembrance of Adonai Messiah, envision the Holy Shin magically appearing in the heightover the center stone, and calling upon the Blessed Name and the Shekinah of Messiah, envision thisstone blessed by the Holy Shin in the same way.When this is done, call upon your Heavenly Father and Earthly Mother, and call upon the DivinePowers, and make offerings, giving praise and thanks to the Holy One and Shekinah, and praying forthe people – especially praying for the manifestation of the Continuum of Light Transmission on earth,and for the Great Resurrection and Ascension of this Good Earth.When you depart, leave the Sacred Circle of Standing Stones as a manifestation of the Power of theName blessing the people and the land.If you are inclined, sleeping in such a Sacred Circle can invoke luminous dreams and visions, if itis the will of Ha-Shem; this is often a method used during vision quest.Through the Meditation of Wearing the Name the Spirit of Prophecy is invoked, and through theDream Union lucid dream is manifest, and through the Holy Letters & Sacred Circle blessings areextended to all beings.Here it must be said that many apparently simple and essential practices of the Order of St. Gabriel arenot necessarily as simple as they might seem on the surface – they assume significant skill andexperience on the part of the initiate taking them up. Though this is an essential continuum of practice,nevertheless self-purification, the request of divine authority to take it up, and generation of merit isperformed before this continuum of practice is taken up, and likewise the Third Commandment mustbe honored, and the Fourth Commandment remembered and kept; indeed, one must walk in beautyand holiness with Ha-Shem to call upon the Power of the Name and seek the Spirit of Prophecy.32

Presence of Lights – Gate of KavvanahAt the outset of visionary experiences light appears to be lightwith no differentiation between one form or grade of light andanother, this is reflected by the common mistake of the novice,who when seeing a bright light will instantly call it “supernallight” having heard the term in the tradition but having noexperience of it, mistaking a lesser light for the SupremeIllumination; it requires time and experience to discern the manygradations or forms of Divine Light.If you gaze at a candle you may gain some insight into this, for within the flame there are many flamesor lights, but never having looked to see you may not have recognized this – at the base there is a blueor black light near the wick of the candle, and there is a golden light, within there is a white light, andsurrounding there is a radiant light, and sometimes around that is a glory, like a rainbow. In truth thereare many lights in the flame – one and many, and so it is with the light in Divine Vision.Gazing deeply at a flame with full kavvanah and opening the mind to the Divine Light, the HolySpirit may speak and reveal mysteries of her world to one who knows how to gaze; but the onewho gazes must abide in purity, for to the impure or unclean another spirit will come that is notfrom Elyon, the Most High.Thrones of Light MeditationWe shall remind: When you set your mind on something with full kavvanah-concentration, its essencereturns to you and there is penetrating insight.If you wish to discern forms of the Divine Light and acquire insight, or if you wish to pray with power,or you wish to grasp the true nature of a mystery, or you wish to glean what shall transpire accordingto Ratzon before it transpires, do the following:Envision yourself as light, and envision that all of your surroundings are light on every side, as thoughyou are light in an ocean of light, light upon light.In the midst of this light is a Throne of Light, and above that Holy Throne is a light called Nogah Light,Glowing Light; opposite this enthroned Nogah Light and facing it is another Throne of Light and abovethat Holy Throne is a light called Tov Light, Good Light – you stand in between.If you wish to release the sins of souls turn to Tov Light; but if you wish to retain the sins of souls turnto the Nogah Light – accordingly there shall be Mercy or Judgment, all as the Holy Spirit desires andGod wills.33

When you speak, direct your words towards the Divine Light with full conscious intention, and so it willcome to pass as you speak it.Now if you turn to your right you will find another Throne of Light and above it will shine a light calledBahir Light, Brilliant Light; and opposite that Holy Throne and Bahir Light to your left you will findanother Throne of Light with a light above it that is called Zohar Light, Radiant Light.If you wish to discern and reveal things that are concealed or hidden, or find things that are lost, thenturn to the Bahir Light; if you want shift the flow of what is transpiring or want to manifest somethingnew, then you will turn to the Zohar Light.Above these Four Holy Light and in the center of them is a light called Kavod Light, Glorious Light; andsurrounding that Holy Light is another light called Hayyah Light, Living Light – above and beyond themis the Light of the Holy Crown pure and transparent, surrounded by Radiant Darkness.If you wish to enter into the Sphere of Divine Vision or Prophecy, you must know how to draw near andascend into the Divine Light above – let your soul take flight from your Body of Light, and in this wayrun and return in the presence of Ha-Shem.The Light of the Holy Crown is Ratzon which perfects the desires of the mind and heart, and illuminatesthe paths of the imagination, inspiring the soul and enhancing the radiance of Divine Vision. This HolyLight is without end, and there is no comprehending it. From Glorious Light of its purity and perfectioncomes all true willing or desires, blessings, grace, peace and life, and all that is good and true, and in itsleast form it is a glaring glow.Within the Dark Radiance the True and Supernal Light shines, but only the perfect shall behold it, thesouls of the children of the Great Seth (Shin-Tau).The Holy and Divine Light is concealed from those who turn away from it or who go astray from thePath of Beauty and Righteousness, and to those who go astray it transforms into its exact opposite,Klippah Nogah, the false lights of deceiving spirits that invokes the Judgment.The true path is in the middle and is straight, as Yohanan proclaimed, depending on purification, whichis to say kavvanah-concentration – to sojourn this straight and narrow path you must know how toconcentrate, and how to cleave with all your heart, soul, mind and strength, and the Divine Light fromabove, the Mother’s Force, must bless you in order to accomplish this, for the spirit is willing but theflesh is weak.According to the strength of kavvanah and the force of devekut, you will transmit power through yourdesire, and you will desire through your knowledge, and you will imagine through your thoughts, andstrength will flow through your actions, and fortitude will be in your contemplation, primordial.34

When your eye is single you whole body will be filled with Divine Light, Divine Power – when there isno other thought or desire, when you are undivided, this Force of Will can become so powerful that iscan transmit the spiritual influx from Ain Sof, the Infinite.This is the secret of all great wonders, the secret of the greater prophets and apostles of God,the True Light.This entire movement is then consciously complete, according to your desire – but you must know howto removes the seed from the husk (klippah), removing all desires conscious and unconscious thatwould draw you away from the Divine Light and Truth, the primary aim. The husks (klippot) ofdistraction all come from yourself and no other, and therefore you must elevate yourself above andbeyond them, shedding them as you reintegrated yourself with the Light Continuum (Yahweh).Then you will be able to probe the great mysteries in depth to know, understand and grow wise, andyou will be able to see with the Light of the Infinite (Or Ain Sof) – God’s illumination, and you will beable to remove yourself from the crooked path of the evil inclination (sitra ahara), going to the goodinclination (sitra tov). Through the power of your holy meditation your soul can then blaze, going forthby day, no longer bound up in the darkness.You are raised up through the power of your kavvanah and protected by the power of your devekut –all of which comes from the Glorious Light and Living Light, the radiance of that Perfect and ConcealedLight, Supernal. That Perfect Primordial Light cannot be seen, probed, estimated, measured orconceived; it is without boundary or limit, having no end – it is infinite in everyway, and all powerful,and all knowing, awesome!Your soul therefore ascends through the power of your kavvanah from one gradation of Divine Light toanother until it reaches the Infinite (Ain Sof) and enters into the experience of perfect devekut,rapturous union.Thus, you must learn to direct your kavvanah in the proper way so as to perfect it, so that the SupremeWill should cloth itself in your will, and not only should your will cloth itself in the Supreme Will – thehighest and supreme spiritual influx of the Supernal Light does not descend except when an individualdoes this correctly, abiding in the Great Natural Perfection of Messiah Melchizedek; you must bringyourself to the Holy One in such a way that the Supreme Will clothes itself in the desire of your will.Then the Supreme Will and lowest will are unified and there is no difference – and the Supernal Influxcan then be transmitted in order to bring you to perfection, the Self-Made-Perfect in God andGodhead.The lower will is imperfect when you go to God for your own needs; rather, you must go clothed in thedesire for the good of all, clothed in the will and desire to reveal the identification that is hidden in theconcealed Mystery, the Soul of the Messiah, the Human One of Light, inseparable from the Light of theInfinite (Or Ain Sof).35

When you draw near to the Holy One of Being in this way, the Divine Mother brings the Will of Elyonnear to you, increasing your presence and power, and motivating your will until you can accomplishanything, all as El Elyon wills. This will include even things you desire, even things in which the SupremeWill has no portion; for such is the power of the Supernal Influx, the True Light.Everything will be transmitted to you by way of the power of your concentration – therefore in wisdomyou will cultivate and refine your concentration, seeking its perfection in God’s will. So it is written,“One who strives for good shall seek Ratzon (the Will)” (Proverbs 11:27).When you are perfect in this the Divine Mother will grant you *Habad* – Divine Knowledge,Understanding and Wisdom; and so you shall receive your Holy Crown among the Perfect, theImmortals.Here we may speak openly the secret of all wonderworking: The initiate is clothed in their ruach (spiritor intelligence), being moved by neshamah, and expressing their kavvanah-concentration with words,making a symbolic gesture or action, what they desire comes to pass; according to how the initiatedoes this, the influx (shefa) will be transmitted from potential to actual, from one grade to anotheruntil manifest just as it is intended, just as it is spoken.So too we can share another open secret: It is in this manner that the holy tzaddikim linger before theypray – perhaps abiding for an hour or so; then they take up their prayers for another hour as a theurgicaction manifesting the Supreme Will and its power, the Supernal Shekinah; and then dwelling uponwhat is done for an hour or so, they envision exactly how their speech and action will have visibleeffect – and so with them it comes to pass, perfectly, all as God wills in them.Because they are masters of the Holy Name, and are well educated in the Holy Torah and Gospel, theirknowledge is preserved and their spiritual work is blessed, for it is all God’s will.If you purify yourself and become accustomed to praying in this way, you may be uplifted into theprophetic grades, chosen by the Holy Mother to enter into the Sphere of Prophecy and be a visionbringer for the people.Sacred Circle & LightsThis may be performed purely as a meditation coupled with sessions of daily prayer, but when you goout on a vision quest is can be joined to the creation of a Sacred Circle, sitting waiting upon the Spirit ofYahweh – creating the Sacred Circle, then take up the Body of Vision and enact what the Holy Spiritinspires.Tov Light is to the South; Nogah Light to the North; Zohar Light to the East; and Bahir Light to the West– Kavod Light, Hayyah Light and the Primordial Light are above in the Height and are below in theDepth.36

In this initiates will know and understand the way of the Sacred Circle and Holy Lights.37

The Way of the Navi – The Vision BringerIt is a noble and lofty aspiration to be among those who are called navi –the vision bringers, the prophets; though their feet are upon earth as theywalk among us, their head is in the heavens and their heart cleaves to Ha-Shem, and so they are called holy men and holy women, seers andwonderworkers.So it is with the true prophets and apostles of God, the holy tzaddikim andmaggidim – they bring heaven and earth into unification, and they walkwith Ha-Shem day and night, in this life and the afterlife; blessed be Ha-Shem, and blessed be their names and memory.As we see with Elijah and Yonah the Baptizer, the way of the navi – thevision bringer, is not of this world, but theirs is the way of heaven and the holy angels of God, and sothe have sight into the heavens and into the Supernal Abode, and they have knowledge andconversation with the angels of God.Adonai Yeshua said of the Living Ones, the Perfect, who stand in the resurrection, “…in the resurrectionthey neither marry nor are given in marriage, but are like angels in heaven” (Gospel of St. Matthew22:30). Commenting on this passage, St. Eleazar (Lazarus) taught his disciples, saying, “Anyone who isin the Messiah already stands in the resurrection, and if they live as the holy angels on earth they shallbe as holy prophets among us, having sight into the World of the Holy Spirit and full knowledge of theJudgment (End-Of-Days), and they will be knowers of the Holy One, abiding in the union of the Messiahwith Hayyah Abba; whether man or woman, slave or free, Jew or Greek, it is the same – all who live asthe holy angels of God, live in the kingdom of God on earth as in heaven, and they will have SupernalKnowledge, Understanding and Wisdom in the Messiah (Anointed).”Commenting on the verse, “Deborah was a prophetess” (Judges 4:4), the prophet Elijah instructed hisdisciples, saying, “I call heaven and earth to witness, that any individual, man or woman, Jew or gentile,freeman or slave, can have Ruach Ha-Kodesh (the Holy Spirit) come upon them – It all depends on theirdeeds.” Likewise, commenting on the same very of the Holy Torah, Yonah the Baptizer said to hisdisciples, “I call upon El Elyon, the Creator of heaven and earth as my witness, if anyone confesses andrepents of their sins, and makes the paths of Yahweh and Adonai straight, whether man or woman,Jew or gentile, free or slave, they can receive Ruach Ha-Kodesh in full – It is depends upon theirrestoration to their innate purity.”Here it must be said that the unification of Adonai and Yahweh drawing down the SupernalInflux is Yod-Alef-He-Dalet-Vau-Nun-He-Yod, and the unification of Adonai and Yahweh inascent is Aleph-Yod-Dalet-He-Nun-Vau-Yod-He; the one who is called Holy Tzaddik stands inbetween Yahweh and Adonai, and in the perfection of knowledge that one is called HolyMaggid – living as the Holy Tzaddik in fruition you shall become the Holy Maggid, even as Enoch38

ecame the Great Maggid, bringing about the unification of Adonai, Shaddai, Yahweh andEheieh, as is known.All of this speaks of the great and holy mystery of the Way of the Navi and becomes our meditation ifwe seek insight into this Way of Holiness; when we aspire to enter into the Assembly of Navim amongthe Holy Apostles, as St. Yohanan the Divine did when he behold the vision of the Apocalypse, thenhaving meditated upon this Way of Holiness, we shall live and practice the Way.The Way of PurificationThe teachings of Yonah the Baptizer are perfectly clear, for it is written in the Gospel of St. Matthewthat he preached, saying, “Repent, for the kingdom of heaven has comes near” (3:2). Likewise it iswritten, “Now John wore clothing of camel’s hair with a leather belt around his waist, and his food waslocusts and wild honey. Then the people of Jerusalem and all of Judea were going out to him, and allthe region along the Jordan, and they were baptized by him in the river Jordan, confessing their sins”(3:4-6).The beginning of the Way is the confession and repentance of sins – wherever you have missed themark must be acknowledged and brought fully into the light of awareness, and acknowledging sins,you must turn away from those shades and shadows, turning instead to the Truth and Light,reintegrating yourself with the Light Continuum (Yahweh). When you turn away from shades andshadows (klippot) you must shed them, never to return to them again, and you must cultivate in placeof them what is good and true, “righteousness and holiness”.When you confess and repent you need no priest, but rather you turn to God, the True Light, and inthe Divine Light you open yourself, revealing all; and when you have confessed, then you labor torectify all the spiritual damage you have caused, bringing about tikkune-healing. Then, having broughtabout tikkune, you will seek to live according to the Holy Torah and Gospel – not according to thedogmatic creed and doctrines of the outer and unspiritual church, but according to the Truth and Lightrevealed in your experience, and according to the intelligence of your heart, “spiritual love andcompassion”. You will follow the instruction of your holy tzaddik and seek to honor the Spirit of Truth,Ruach Ha-Kodesh.In the midst of tikkune remember: The tikkune of your soul is the tikkune of the world, and it isthe tikkune of the World of the Angels and tikkune of the World of the Holy Sefirot; withspiritual humility and spiritual self-worth take up this tikkune – “Take up your cross and followin the Way.”As you cleanse your heart and soul, and your mind and life, through confession and repentance, youmust also cleanse your body in living waters as Yonah the Baptizer taught us, through a ritual ofimmersion in water, baptism; and when you are rightly baptized, whenever there is a need ordevotional call to baptism you will return to the waters again, keeping yourself pure.39

When you have purified and cleansed yourself, shedding the influences of the husks of darkness andimpurity (klippot), then your must cleave to the Spirit of Truth and to the Holy Sefirot – letting go ofthe husks you must set into their place the emanations of the Divine Light, cultivating the qualities ofBeauty and Holiness, the Divine.In order to live according to the Holy Torah and Gospel you must study and contemplate the HolyScriptures, becoming intimately acquainted with them – seeking to receive the Word of God throughthe Holy Spirit and seeking to enter into the Sphere of Prophecy, you must know and understand theWord of God that has been received; through study and contemplation of the Torah and Gospel youdraw to yourself the spiritual influx (shefa) of the Holy Sefirot, and you are empowered to cleave to theMessiah and Shekinah of Messiah – moreover, you will be empowered to discern the spirit that comesupon you, whether it is of the Divine Light and Truth, or is an admixture of truth and falsehood, or is acompletely deceiving spirit from the Other Side, for knowing the Holy Scriptures, if the word ofknowledge or vision received does not accord with them, then it is admixed or it is false.Again it must be said that we are not talking about knowledge of the Scriptures according to thedogmatic creeds and doctrines of the outer and unspiritual church, but rather according to thegnosis of the interior church – the instruction of the Holy Spirit and those who bear the witnessof the Holy Spirit in their teachings.As you seek to live according to the Holy Torah and Gospel, it is good to keep the Ten Commandments,for these are the direct revelation of Ha-Shem and the Holy Sefirot, and they are emanations of DivineWisdom; but their essence is in the Two Holy Commandments, the love of Ha-Shem and the love ofyour neighbor, all your relations – the Spirit of Yahweh speaks to those who are loving, and your soulbecomes what you most love.Of the Ten Commandments in the Way of the Navi – the Way of Purification, two are essential:To honor the Holy Name of God, and to remember and keep the Shabbat holy in every way;Ruach Ha-Kodesh does not come to rest upon anyone who does not do this, but if and when aspirit rests upon those who do not do this, it is surely from the Other Side.Remembering and keeping the Ten Commandments, so you will wish to draw wisdom of the spirituallife and practice from the Beatitudes – the Sermon on the Mount being perfect instruction on the Wayof the Prophets and Apostles of God.When you study and contemplate the Holy Torah and Gospel, do not take up study and contemplationwith any ulterior motive, but rather study and contemplate the Torah and Gospel for its own sake, forthe delight of study and contemplation, and love of Ha-Shem.If you want the Holy Shekinah to come upon you when you study and contemplate, and wantthe Holy Spirit to illuminate you as to the true meaning of Holy Scripture – before you begin,pray and meditate for knowledge, understanding and wisdom, and when you read the Holy40

Scriptures envision that the Holy Book is composed of Black Fire upon White Brilliance, for so itis to those who can look and see in the World of the Holy Spirit. Coupled with this, treat yourHoly Book with the utmost honor and respect so that, indeed, it is Living Word and is holy toyou.Setting times for the study and contemplation of the Holy Scriptures, and for prayer and meditationabout what you have received, is a central spiritual practice in the Way of the Navi – for unless RuachHa-Kodesh can rest upon us, revealing the inner and secret meaning of what has been received, howshall she come upon us to show forth new revelations of Elyon? Thus, seeking knowledge,understanding and wisdom from the Holy Torah and Gospel through the Holy Spirit is the first andprimary practice of an aspirant in the Way; hence, seeking our spiritual education.Along with this, self-discipline and moderation is good, taming the bestial nature and bringing theDesire to Receive into the service of the Desire to Give. It is good to eat and drink with moderation,and not give into overindulgence in anything; keeping good company and becoming accustomed tosolitude is good, and likewise avoiding idle chatter or vain conversation, and especially malicious andidle gossip, tale-bearing, boasting and all wrong use of the power of word and speech. If you seek truesight into the World of the Holy Spirit, then your will have no time or energy for idle and vainentertainments, but rather when your work is accomplished for the day you will live a contemplativelife, and above all you will cultivate active love and compassion, placing the well-being and welfare ofothers above your own, just as Adonai Messiah taught us to do.The purification and mastery of desire-energy is most essential.Cultivate all divine and enlightened qualities, drawing near to Ha-Shem, and remove any unworthytraits; if you desire the most intimate communion with Ha-Shem, as the great and holy sages that havegone before us, arise at midnight to study and contemplate the holy mysteries, drawing out theesoteric wisdom of the Holy Scriptures.So, also, attend to a continuum of prayer and meditation, and worship in the presence of Ha-Shem,and joined to this, tend to the needs of the holy ones and their spiritual work, and generate merit withthe cultivation of charity.Remember: It is your own mind and heart, your own soul or consciousness, which is the Mirror ofProphecy, whether hazy or clear – those who seek to enter into the Sphere of Prophecy must ensurethe mirror is bright and clear, and must cleanse the mirror constantly so that there is no distortion orperversion in what is seen and heard, and known.In the midst of all of this, learn to depict in your mind’s eye the Tetragrammaton, which is the imageand likeness of the Human One of Light, the Messiah of God; and learn to hold Ha-Shem in your mindat all times, cleaving to Ha-Shem, and to the Messiah and Shekinah of Messiah – pray without ceasing,41

and kindle the passion of yearning for union with the Holy One until it utterly burns you away, blazingforth in full force.Be on fire with the love of the Lord and you will be set on fire with the Holy Spirit.This is the Way of Purification – the Way of the Navi; so in this way purify yourself if you are called bythe Holy Spirit – but if you are not called to take up this Way of Holiness, nevertheless it is a blessing tolisten and hear it, and even more so to contemplate and meditate upon it.The Continuum of Daily Prayer & MeditationAlong with study and contemplation of the Holy Torah and Gospel, pray and meditate, and worship inthe presence of Ha-Shem.In your morning prayers and meditations, contemplate the Divine Incarnation of the Messiah, andremember the Holy Mother and her Child, and his earthly ministry; let your prayers correspond withthose of Abraham and Sarah, which is to say Hesed-Mercy.In your afternoon prayers and meditations, contemplate the Passion and Crucifixion of the Messiah,and mourn the sorrow and suffering that pervades this world as reflected by the suffering and death ofthe Anointed; let your prayers correspond with those of Isaac and Rebekah, which is to say Din-Judgment.In your evening prayers and meditations, contemplate the Risen Messiah, the Ascension andPentecost, and remember the Holy Bride and the Bridal Chamber, and the heavenly ministry of theBridegroom; let your prayers correspond with those of Jacob, Leah and Rachel, which is to say Tiferet-Beauty (or Rehamim-Compassion), and the Union of the Upper and Lower Shekinah, Mother andDaughter.On the eve of the Holy Shabbat be certain to go out and welcome the Queen of the Shabbat,and on the Holy Shabbat let your continuum of prayer and meditation abide completely in theRisen Messiah. At dawn go out and meet Adonai Messiah in the air, riding upon the clouds ofGrace and Truth; at noon receive his peace and holy breath, and listen and hear the Living Wordspoken in your heart; in the evening, ascend with him into repose, enacting the transference ofconsciousness and disappearing like a rainbow in the sky – actively unite the Holy Mother andBride.This is the continuum of daily prayer and meditation among the Christian navim – prophets; those whoare call “Gnostics” and “Mekubalim.”Although there is no obligation to take it up, those who are zealous in their love of the Holy One oftenrise at midnight to pray and meditate – this corresponds to the Highest Crown, Supernal Grace, and tothe Holy of Holies in the Living Temple, the reception of the soul into City of God, the knowledge of the42

Holy Lamb and New Jerusalem. (This is the secret continuum of those who sustain and preserve theworld, standing as guardians of the Continuum of Light Transmission until the reception of the HolyBride when all shall be accomplished.)Here we shall say: The Perfection of Prayer is Hashmal – *Speaking Silence*.In this way we live the entire Gospel each and every day, and in Shabbat we abide in the GreatResurrection and Ascension, receiving the Supernal Chrism for the people.Remembering and Keeping the Holy ShabbatHayyah Yeshua said, “If you do not fast from the world, you will not find the kingdom. If you do notobserve the Shabbat as Shabbat, you will not see the Father” (Saying 27, Gospel of St. Thomas).This instruction cannot be made anymore clear, and to those who are called and who are chosen itneeds no explanation – those who love long for the Holy Day of Union with their Beloved, and there isnothing they desire more!We can say this, however, the Holy Shabbat may be remembered and kept in solitude, but in thetradition it is a day of the visitation of our holy tzaddik and fellowship in spiritual community – it is aday with the people in the presence of Ha-Shem, and it is good to be among the assembly of thefaithful and elect.The continuum of the Holy Shabbat is integral to the continuum of daily prayer.Here it should be said that more important that the words of the teachings given by the holy tzaddik intheir sacred discourse is the Light-presence that is within and all around them, and the Light-powerthey transmit within and behind what they speak; hence, the Light Transmission.Calling upon Ha-Shem & YichudimYou can no longer pray and meditate, or perform sacred ceremony, for yourself alone – you mustpurify yourself of the Desire to Receive for Self Alone (sitra ahara – the evil inclination). Thus, as thereis need and as you are called upon, you must call upon Ha-Shem (The Name) for the people each andevery day, seeking to serve the people and seeking the glorification of Ha-Shem, for such is the spirituallabor and duty of those who sojourn in the Way of the Navi – the Way of the Vision Bringer.If you wish to draw down the spiritual influx of a Holy Sefirah to bless the people, perform theunification of the corresponding names in descent; if you wish to uplift the people to the ShekinahConsort of a Holy Sefirah, then perform the unification in ascent – the key to unifications is givenabove, and with that key all unifications (yichudim) of Divine Names in descent and ascent will beunderstood by initiates who are ready to take up the practice.43

Here it must be said that calling upon Ha-Shem for the sake of selfish and petty desires, or for the sakeof selfish ambition, is a breech of the Third Commandment: “Do not take the Name of the LORD yourGod in vain.”Always honor the Name of the LORD and you will be blessed; and you will be empowered to bring forthblessings for the sake of the people.The Blessing of Ruach Ha-KodeshIf you walk in the Way of Purification – the Way of Holiness, the blessings of Ruach Ha-Kodesh maypour out upon you, all as the Holy One wishes.The inmost and highest transmission of Ruach Ha-Kodesh is the spiritual transmission of your holy soulof the inmost and Highest Light, the Essence and Root from the inmost level of your soul within whichGod and Godhead dwell; it is the Power of Yechidah and the Soul of Messiah, the true influx of theSupernal Light, Supernal or Supramental Consciousness – the Perfect Thunder Intelligence, the Divine IAm.The second and next highest level of the transmission of Ruach Ha-Kodesh is the reception of an ivur(impregnation) of an aspect of the soul of a Holy Tzaddik, which serves to upgrade the soul of the onewho receives it – on occasion this may be an ivur from a living tzaddik, as for example may occur in thecase of an inmost disciple or in the case of a true consort, but more often than not it is an ivur from adisincarnate tzaddik, one who has already passed away. There are, in fact, many different levels of ivur– they may occur at the level of yechidah, hayyah, neshamah, ruach or nefesh, the most commonbeing at the levels of neshamah, ruach and nefesh; correspondingly, that person will receive somethingof the spiritual gifts and illumination of the Holy Tzaddik, a distinct empowerment and upgrading of thespiritual life.The third and next highest spiritual transmission comes to pass through the study and contemplationof the Holy Torah and Gospel, and living according to the Holy Gospel, the essence of the Holy Torah –this attainment is spoken by the masters of the tradition when that say, “When a person is faithful andlives according to the Gospel of Truth, that person receives the gift of a Holy Advocate (Angel).” This, intruth, is the generation of the Body of Light and awakening of the Fiery Intelligence created throughyour own actions, your good works. If you live consistently according to the Gospel of Truth, keepingyourself to the Spirit of Truth through kavvanah and devekut, then this holy angel will reveal itself toyou. This is the true meaning of a “holy guardian angel” and of those angels called Maggidim; it is aLight-presence and Light-power, an experience of Divine Illumination within the mental and vitalconsciousness, but not Supramental or Supernal.Of this angel we can say, save that a person abides in the Way of Holiness, rather than a true HolyGuardian Angel or Holy Maggid, their “angel” will be an unclean spirit or angel of the demiurge, anadmixture of light and darkness, truth and falsehood, or worse, it will be no angel at all, but rather will44

e a dark and hostile spirit, an evil spirit or demon. Thus, those who are well educated in the mysticalpath and who are wise are very wary of the guiding spirits that come before proper self-purification,and they are leery of the “spirit-guides” of the profane who claim to be prophets but are not – hence,the false prophets who “channel” admixed and deceiving spirits, or who sell “psychic readings” inspiritual whoredom.It must be remembered that links are made with spiritual beings-forces corresponding exactlywith our thoughts, feelings and emotions, words and actions; and likewise, with our everythought, feeling and emotion, word and deed we generate and create spiritual beings-forces.Thus, apart from an actual spiritual life and practice, and mastery of the mind, heart and life, atbest we can only come into contact with and generate unclean or admixed spiritual forces;hence the need for self-purification in the spiritual life.The fourth and next to the lowest level of the transmission of Ruach Ha-Kodesh is said to be the resultof piety – the force of righteousness generated by the active faith of the spiritual life; the Soul of Elijahand Yonah the Baptizer will reveal itself to the person, the greater their piety or righteousness, thegreater the illumination that will follow. (This may include the revelation of the souls of other HolyPartzufim as well.)The fifth and least of all transmissions of Ruach Ha-Kodesh are luminous dreams in which future eventsand esoteric mysteries are revealed to the initiate – this level, naturally, is often admixed.Within all of these grades of spiritual transmission of Ruach Ha-Kodesh there are many differentgradations – thus, through the Way of Purification outlined above, these and many other mysticalexperiences and illuminations may occur, all as God wills. In an authentic mystical tradition theaspirant does not demand or expect anything from God, but rather she or he takes up the spiritual lifeand practice for its own sake, enacting an active and dynamic surrender to the Divine, for the love ofthe Divine – the love of Truth and Light. Likewise, a true mystic does not conjure the Holy Spirit, nor dothey use mystical vows or oaths to bind Divine and Supernal Beings, but rather they resort to thepower of good works and the sanctification of self in the Divine Light and Truth. In so doing, they placethemselves in the “hands of God,” with a complete self-offering to the Divine, and they can restassured that the experience of Ruach Ha-Kodesh will be pure and bright, without any taint ofadmixture from the Other Side, the false lights.If there is lust for results or vital demands of any kind, or any thought to cajole or coerce Divine andSupernal Beings into one’s service, then there can be no assurance that any revelation or illuminationis pure and without admixture, but with certainty something of the spirit of the Other Side will enterinto play and the movement of the Holy Spirit will be compromised and degraded, more or less,corresponding to the impurity in one’s own consciousness.It is true that there are various mystical techniques that can be effective in bringing about propheticstates of consciousness, such as special meditations, mystical oaths, specific actions, prayers, yichudim45

and the like; however, apart from the Mercy of God and Divine Grace, if there is the slightest errorthen taint will enter into play – something of the Other Side will enter, corrupting the spiritual andmystical experience.Thus, the Way of Purification as given, and the spiritual life and practice for its own sake, is best of all –that coupled with good works and the love of all your relations.Let your desire be to become of the greatest possible benefit to all beings – seek to be of goodservice and rejoice in every opportunity to serve as the greatest possible blessing in life; in thisyou will have the protection of Holy Shekinah and the angels of God.A Continuum for Arising at MidnightIf you wish to rise at might night to pray and meditate, tend to a continuum of self-purification, andextend your sessions of prayer and meditation on the chosen day; in the morning purify yourself with aritual of immersion, and when you are not in prayer and meditation, abide in the study andcontemplation of the Holy Torah and Gospel.When the midnight hour is drawing near, arise from your bed, and once again immerse yourself, andput on clean white clothing – then go into your secret room away from the chattering of mortal menand the chirping of birds, and sanctify yourself before the presence of Ha-Shem, giving praise andthanks giving for the Divine Life manifest in the Risen Messiah.Call upon Ha-Shem for the people, and then close your eyes and completely divest your thoughts of allworldly things, cultivating a passionate yearning, resting your mind and heart upon the SupernalUniverse, the World of the Holy Sefirot; there attach yourself to the Holy Root of your soul and to theSupernal Lights that shine in the Mystical Body of the Risen Messiah – generate a Body of Light andshift your center of consciousness into it, then perform the Yichudim of the Middle Pillar in ascent,passing from one grade to another through the power of the Holy Spirit.The first grade is arising at midnight and accomplishing all that has been done, sanctifying yourself inthe presence of Ha-Shem – the next is the Yichud of Adonai into Shaddai; the next is the Yichud ofAdonai into Yahweh; and then the Yichud of Adonai into Eheieh. Following this is the Yichudim ofShaddai into Yahweh and then into Eheieh; and finally the Yichud of Yahweh into Eheieh – repose inthis inmost chamber of the Palace of Lights, the Crown of the Messiah.The secret to passing by in ascent is this: At every gate envision a veil composed of white brillianceupon which is engraved the Yichud of two Holy Names in black fire, then envision the white and blackfire transpose as the Yichudim is chanted in your Light Body – and behold the veil parted before,looking to see what you might see, and listening to hear what you might hear, as you pass up inascension by way of the Straight Path.46

When you have gone out in this way, return by the same path, but now with the Yichudim in descent –there are no veils envisioned in descent, but only what the Holy Spirit reveals; with these Yichudimreceive the Supernal Shefa and bring it down for a blessing upon the people.When your soul is restored to your body, arise and sing the Shema, and praise the Supreme andShekinah of the Supreme, and extend blessings to the people – to all living spirits and souls; if you wish,invoke the holy maggidim to labor with you in the extension of the Divine Light, the Light of the TrueCross.A Wedding Feast might be celebrated in closing.When all of this is said and done your holy prayer and meditation is complete.If the Holy Spirit or divine beings have asked anything of you, be certain that it is done at yourearliest opportunity.This is an example of one of the spiritual works performed at midnight – through it many divine visionshave been granted and many wonders have transpired among initiates.In this you have a glimpse into the Way of the Navi – the Way of Vision Bringers in the tradition.47

Book of the Hekalot: Chambers in the Divine PalaceWhen the vision bringer Elijah stood at the mouth of the cave,having been called to come out by Ha-Shem, it is written:“Now there was a great wind, so strong that it was splittingmountains and breaking rocks in pieces before Yahweh, butYahweh was not in the wind; after the wind and earthquake, butYahweh was not in the earthquake; and after the earthquake afire, but Yahweh was not in the fire; after the fire a sound of sheersilence. When Elijah heard it, he wrapped his face in his mantleand went out and stood at the entrance of the cave. Then therecame a voice to him…” (1 Kings 19:11-13).The Mantle of the ProphetFirst it must be said, if you wish to ride the Holy Merkavah youmust know how to pray and meditate, and how to worship in the presence of Ha-Shem, and so alsoyou must know how to consecrate a holy mantle (tallit, or prayer shawl), for it is unseemly to go beforethe Holy One without a light vesture; having consecrated your mantle as the mantle of Elijah, enterinto the Tent of Meeting (Makom) only when you have purified yourself and are sanctified by the HolyShekinah – let nothing unholy or impure taint the Holy Abode.There is power in the mantle of the prophet, for the Names of the Holy One are in it, and the blessingsof the archangels are upon it, and it has become woven with the Light and Fire of the Holy Shekinah –and so it is a vehicle of Light Transmission, Divine Revelation. Throwing his mantle over Elisha, Elijahchose and empowered his disciple according to the will of Ha-Shem, and so with his mantle Elijahparted the waters of the Sacred Jordan, and the place where the waters parted the Father entered intothe Entirety in the form of a Holy Dove of White Brilliance, the Spirit of Messiah; when Elijah was takenup by a strong whirling wind in divine rapture, passing his mantle to Elisha he passed the power of theBaal Shem, the Master of the Name, to Elisha, and the prophecy of the coming of the Messiah wasconfirmed above and below.When your prayers are acceptable to Yahweh Elohim and your meditation runs deep (hitbodedut),then the Supreme will consecrate your mantle through his Supernal Shekinah, the Supreme Mother,and Yahweh will speak with you in Elohim, and you will behold the appearance of Yahweh ElohimShaddai; then holy angel of Adonai will walk with you wherever you go, and wherever you go thatplace will be holy, for the Holy Shekinah will be in that place.You can go out to a place of power and consecrate your mantle in Sacred Circle, calling upon Ha-Shemand the Holy Shekinah, and invoking the Divine Powers, but until the Supreme and Shekinah of theSupreme ordains you, and consecrates and sanctifies your mantle, it is not the mantle of the prophet,48

the vision bringer; if you seek to receive the mantle of Elijah, the blessing of the Baal Shem, you mustwait upon the Spirit of Yahweh in the Place, abiding unmoved until the Spirit of Yahweh moves you, forit is the Spirit of Yahweh that must give you the mantle, and the divine authority that comes with it.When the Spirit of Yahweh moves, the Holy Star will shine in the East – the Bright Morning Star, theherald of the Spiritual Sun and the World-That-Is-Coming. Then by the True Light you will look and see,and the voice of Yahweh will come to you and speak to you, and you will know and understand.Yet, if you are to look and see by the True Light, you must purify yourself and offer yourself up to Ha-Shem, and you must seek to walk in the way of the holy ones, who walk among the angels of God inthe company of the Holy Shekinah; male and female must be joined in you so that the image of theHuman One shines from you – always you must walk with the Holy Shekinah, never departing fromher, not even for a moment of your life.If and when the profane seek to look and see, abiding in a state of impurity, it is not the True Light thatdawns for them, but the false light of the Other Side, Klippah Nogah; this is the light that deceivedFaith-Wisdom and many angels of heaven, and from which the husk of religion was born, and it is thelight from which all false prophesies arise, the inspiration of the false prophets and soothsayers wholead souls astray from the True Path.Seeking to receive the mantle of the prophet, become a solitary individual – an authentic human being,and cleave to the Holy One and Shekinah.Entering into the Palace of the Holy OneIf you are called to seek Ha-Shem and you are invited into the Palace of Elyon, the Most High, thenknow that there are seven hekalot-chambers of the divine palace, the seventh chamber being theinmost, the Throne Room; there is yet another secret chamber with a bed in it, but only one whoresembles the Sun of God can enter there, one destined to inherit the kingdom of God with all theauthority of Elyon, Eheieh.If you wish to enter into the holy palace, first you must unify your soul with Ha-Shem and be joined tothe Holy Shekinah; the way of this is in the word hekhal-chamber, the number of which is 65, which isthe number of *Adonai* – through unification with Adonai you must unify your soul and your bodywith all of the Divine Names, putting on the Mystical Body of the Risen Savior, Adonai Messiah.See the teachings on the Power of Ha-Shem and the Yichudim-Unifications elsewhere in thisforum.When your soul is unified with Ha-Shem, wrap yourself in your mantle as in a light vesture, andgenerate the Body of Light, as the Solar Body of the Resurrection; go out of the mouth of the cave,shifting your center of consciousness into your light-body through the Place of the Crossing onGolgotha, the Mount of the Skull – and standing at the mouth of the cave, wait upon the Spirit of49

Yahweh to draw your soul in ascent, and when you are called by the Spirit of Yahweh, invited, throughconscious intention arise in ascent.Here it must be said, “Before you can ascend in the merkavah, first you must descend.”There are hekalot within hekalot – counting them would be as counting the stars in the night sky; andthere are gradations within gradations when souls enter into the Divine Palace, riding the holymerkavah; of the chambers themselves the rider of the merkavah speaks to one who knows already,and that in private, and only when the Holy Shekinah is present.In the first gradation, drawing near the first chamber and passing through the portal, there isinspiration to songs of praise and thanksgiving, and worship of Ha-Shem; and it is through worship ofGod in spirit and truth, and through worship with songs of praise and thanksgiving, that the soul runsand returns, ascending and descending in peace.When Hayyah Yeshua appeared in the upper room, he spoken the mystic word *shalom-peace* twice;granting the disciples peace in ascent and peace in descent as they stood at the mouth of the cave,wrapped in their mantles, waiting upon Ruach Ha-Messiah. (In this a secret mystery is revealed.)When a soul is in a higher grade they can enter the palace, and they are brought in and led by themaggidim through the heavenly chambers, where they are sanctified and allowed to stand before theThrone of Glory. Then in their soul, a person knows what shall come to pass in the future, and they willknow who will be exalted and who will be humbled, and who will be empowered and who will bebanished, who will be made wealthy and who will be made poor, and who will live and who will die,who will inherit and who will loose their inheritance, who will be invested with knowledge andunderstanding of the Torah and Gospel, and who will acquire Divine Wisdom.When a soul rises to a yet higher grade, they can then look and see the secret deeds of people; theywill know the righteousness of souls and unrighteousness of souls, and gain deeper insight into theesoteric mysteries of creation – all of this the soul recognizes and knows, and so there is knowledge ofthe tikkune-healing of souls.When a soul rises further, to another grade above, they will know all manner of sorceries and magic,and wonderworking powers will dawn – if they are wise and upright, they will recognize thetemptation, as did Adonai Yeshua when Satan came to him in the desert, and they will abideundistracted and seek only the glorification of El Elyon, God Most High.Passing in ascent, whoever strikes out at the holy man or holy woman will find themselves plagued –for walking in the company of the angels of God, unified with Yahweh Elohim Tzavaot, the unificationof Yahweh Elohim Shaddai shall come to pass, and the angels will look upon whoever has struck out atthe holy person with judgment, causing ill-fortune. (The holy tzaddik need not even invoke this, but theangels will move of their own volition, according to the law and the will of Ha-Shem; but the holy50

tzaddik of this grade may act to suspend or prevent the judgment, forgiving the ignorant person or evildoer.)At a yet higher grade, even one who speaks negatively or maliciously about the holy man or holywoman may come to ill-fate.As a soul passes yet higher in ascent, they are set apart from the masses of humankind, distinguishedby the Light-presence and Light-power that is in them – they honored on high and below by those wholove the Divine Light; whoever acts against such a holy and righteous person not only invokes theangels of wrath, but great darkness falls upon them, and they are given over to their fate with the darkand hostile forces (judgment without any mitigation).Passing to an even higher gradation, perfect knowledge of the tikkune of souls dawns, includingknowledge of the tikkune of divine beings and spirits, and a capacity to facilitate tikkune, to bind andrelease, to uplift, illuminate and liberate – the full power to pacify, enrich, subjugate and destroy; sothey can discern between the various gradations of soul, and discern between the bestial, faithful andspiritual elect, and have complete knowledge of spirits. As much as the power of judgment, there is thepower of mercy and compassion with them, and they are anointed with the Supernal Light of God,having come into being as a Light-bearer, Healer and Peacemaker.Thus, passing from chamber to chamber, grade to grade, the soul of the holy tzaddik comes to theknowledge of God, and through Divine Grace the experience of conscious unification with God andGodhead in the Risen Messiah – union with the Messiah in El Elyon, Eheieh.When the Holy Remembrance of the Divine I Am dawns there is Knowledge, Understanding andWisdom (Habad) – the Perfect Thunder Intelligence; and Faith, Hope and Love are radiant in that holyperson, and there is the presence and power of the Holy One with that person – they do not walk withtheir feet on the ground, though it is only through the Holy Spirit that anyone can recognize who andwhat they are in the Continuum-Covenant.Of such a holy man or holy woman it must be said, “Unless the Holy Spirit reveals them, theyabide in secret, for they do not make great claims of themselves, but they rely upon the witnessof the Holy Spirit.”Now, seeking to enter into the hekalot of the Divine Palace we shall say, you must become perfectlyacquainted with the Elemental Forces and Divine Powers, and the elements of your consciousnessmust be purified, so that when the Presence of Yahweh moves you can calmly abide without fear, andlikewise, as you pass through the lower grades of Divine Revelation you do not grasp at anything thatappears, but pass by in ascent, undistracted. Thus, if you seek to enter into the chambers of the holypalace, first know and understand the Sacred Circle, and walk with Ha-Shem in the Sacred Circle, callingupon the Divine Powers in service to the Divine Kingdom.51

If you ponder the power of judgment and divine protection surrounding a holy tzaddik or apostle, abringer of vision and wonderworker; know and understand that darkness rules this world, and so theremust be guardianship of the Continuum of Light Transmission, and the Light-bearers, the faithful andthe elect, lest the Light Continuum could not be manifest in this world, or in any other realm, world oruniverse of the Entirety. Yet also you must know that there is a guardianship of the hekalot – for eightholy angels stand as guardians at every gate of the holy palace, and emanations of these arecompanions of souls who enter, so that these powers of the great guardians are with a true holytzaddik, these emanations always being present with them. Not only these, but the emanation of thePrince of the Face (Metatron) and the Angel of the Holy Shekinah (Sandalfon), so that the Great Angelof Yahweh (or Yeshua) is with them, and all of the holy archangels under the dominion of the Prince ofthe Face are coming and going continually from their presence, all as ordained by the Supreme whenthe image and likeness of the Human One is made manifest.Of the holy maggidim, the holy angels of God, the True Light, it must be said, they have peaceful,blissful and wrathful emanations; yet, all of the emanations of the maggidim are the manifestation ofthe mercy of God (Hesed of El), for they labor for the salvation of all souls, the enlightenment andliberation of all beings. Likewise it must be said that the maggidim of the True Light are sent out evenamong the greater and lesser divinities for the sake of their enlightenment and liberation, and so alsodo the holy tzaddikim labor among the divinities for their illumination – even gods and goddesses seekout the holy tzaddikim to receive teachings and initiation, and to be set upon the Path of the GreatAscension.Calling upon the Great Angel of YahwehWhen you seek to enter into the Divine Palace, having unified your soul with the Holy Sefirot, then youmust call upon the Great Angel of the Lord; putting on the Blessed Name, the image of the RisenMessiah, you must bind the image of Torahkiel Yahweh to you – this is accomplished with a sacredchant and kavvanotIntone the Shema with the three kavvanot as taught in the tradition; and speak the commandment ofYeshua Messiah, the essence of the Holy Torah – and call upon Ha-Shem and praise and bless andglorify The Name, and pray for the unification of the Holy One and The Name.Then take up the chant: Torahkiel Yahweh (IAOWAY), and then, Ah-Doe-Na-Yah, holding the kavvanahof the union of the Lord and His Name on the face of the earth.When this is done, wrap yourself in the mantle and chant: Ta-U-Ta-Ree-Sa-Ya-Ah-Yo, holding thekavvanah upon Divine Beauty.Then take up the chant:Ta-U-Ree-Sa-Ya-Ah-Yo Tza-U-Ree-Ta-Ka Ta-U-Ta-Ree-Voo-Yo-Ah-Lo52

Ta-O-Fe-Ga-Ree Ah-Sho-Ro-U-Yo-Ah-Yah Za-Va-U-Da-Io-Ah-LaZa-Ho-Ree-Ro-Ya-Ah-Lo Ta-Nu-Doe-Io-Ah-LoYa-O-Zu-Ya-Ah Da-Ha-Ya-Va-U-Ro-Ya-NaA-Doe-Io-Ree-Ya-Ro-O-NuYahweh Elohenu Israel(This chant is intoned while holding the kavvanah of the Holy Crown, Ain Sof.)Each of these chants are intoned for one full round of the rosary, the chants being counted bythe beads.This is the generation of the Body of Light for the ascension, and the consciousness is transferred infruition.Knowledge of the GatekeepersIf you wish to know the gatekeepers of the Gates of the Divine Palace, you yourself must firstserve as a gatekeeper, a herald, an exorcist and an acolyte (or inner guardian), serving at theholy altar of the Lord – you must know the way of the Palace of Lights upon the earth to knowthe way of the Palace of Light in the heavens.The image and likeness of the glory of the Lord, the God of Israel, which is the image and likeness ofthe Human One of Light (Messiah) abides in the seven chambers of the Divine Palace, one within theother, and is enthroned at the right hand of El Elyon in the seventh chamber; at each of the Gates ofLight there are eight gatekeepers, eight guardians, four of the right and four of the left, four of mercyand four of judgment, with a light-presence of compassion in the midst.On the lintel is the corresponding Holy Name in flaming letters that holds dominion – with the BlessedName, and songs of praise and thanksgiving corresponding to the Holy Name that holds dominion,judgment is negated and mercy is affirmed, and so the soul is allowed passage, being led in the wayand uplifted by the angels of God, all according to the will of Elyon, the Most High.The Holy Name of the first gate is Adonai Ha-Eretz, and the names of the holy maggidim are: Dahaviel,Kashriel, Gahuriel and Butiel to the right, and Tofhiel, Dahriel, Matkiel and Shaviel to the left; thischamber is the outermost courtyard, and in the midst is a fountain of living waters for the purificationof the soul, and the Souls of Fire are in worship there.The Holy Name of the second gate is Shaddai, and there are few who are not overwhelmed so as topass through it. The names of the holy maggidim are: Tagriel, Matpiel, Sarcheil and Arpiel to the right,and Shaharariel, Satriel, Ragaiel and Sahiviel to the left. There is a seat of judgment in this holy53

chamber, and great glory and splendor such as no words can describe; the Great Kerub with a sword offlashing fire stands guard within it.The Holy Name of the third chamber is Elohim Tzavaot, and the names of the holy maggidim are:Shaburiel, Ratzutziel, Shalmiel, and Sabliel to the right, and Zachzachiel, Hadariel, Paltriel and Bazriel tothe left; this is the abode of worship of the Sons of God, and there is a great danger of temptation in it,for Satan is known to enter among them, holding the power to enter this chamber.The Holy Name of the fourth gate is Yahweh Tzavaot, and the names of the holy maggidim are:Pachadiel, Geburatiel, Cazviel, and Shekhintael to the right, and Shatakiel, Araviel, Capiel and Anpiel tothe left. This is an abode of prophetic inspiration, and in it the enlightened gods and goddesses worshipin the presence of Ha-Shem.The Holy Name of the fifth gate is Yahweh, and the names of the holy maggidim are: Techiel, Uziel,Gatiel, and Gatchiel to the right, and Sa’afriel, Garfiel, Gariel and Dariel to the left. This is an abode ofgreat beauty and holiness, and the word of the Lord and knowledge of the Lord comes to those whoenter here.The Holy Name of the sixth gate is Elohim, and the names of the holy maggidim are: Dumiel, Katpiel,Gahgahiel and Arsbarsabael to the right, and Agromiel, Partziel, Machakiel and Tofriel to the left. Thisis an abode of the awesome power of creation and destruction, and the “great dragons” fly in within it,worshiping Ha-Shem in their full glory and power.The Holy Name of the seventh gate is El, but in its perfection it is Yahweh Elohim. The names of theholy maggidim cannot be spoken; they are known only to the one who can go look and see, and towhom the Holy Spirit reveals them. There, at this gate, are all of the great and mighty ones, terrifyingand fearsome in their power and glory, with swords of flashing fire in their hands, lightening boltsshooting from their eyes, streams of fire blazing from their nostrils, and coals of fire burning in theirmouths – they are the pure ones, and with them are all manner of divine beings and the holy elders;within this chamber is the Throne of Glory, with the One-Who-Sits-Upon-The-Throne seated upon it.Of the inmost secret Bridal Chamber we shall say the Holy Name of its door is Yah Yahweh Elohim,Eheieh; but only those who know and proclaim the Supreme Name of Adonai Yeshua Messiah will gazeinto it – therein is the presence and power of the Sacred Tau, Shin-Tau (the Great Seth). The sixteenwatchers of Hua are the attendants in this most holy abode of Supernal Grace and Glory; in the midst isthe Messiah in repose, abiding in the union of El Elyon and the Supernal Shekinah.The holy angel that is named first is the chief guardian of the corresponding gate – the angelthat presides over the gate and the holy order guarding it.A soul may pass into the hekalot in a vision within dream – with the knowledge of the Divine Namesand names of the maggidim they may ascend; but so too, an adept may project their consciousness54

into them through their light-body in a meditation from within waking consciousness – in either case,though, there is preparation through prayer and fasting, and self-purification.We shall say, “Those who are able to enter in full into the Divine Palace are those who rise at midnightto study and contemplate the Holy Torah and Gospel, and to worship in the presence of Ha-Shem.”The Powers of the GatekeepersThese are the powers of the corresponding Holy Sefirot of Construction manifest in mercy orjudgment; the holy ones who are acquainted with these angels and who have direct knowledge of thehekalot can call upon them, drawing upon their power for the sake of the Great Work, the harvest ofsouls. If an initiate has true knowledge and understanding of the Holy Sefirot and theircorrespondences, and is able to unify their soul with the Divine Names, they will know and understandthe power of these holy angels and how to call upon them.Yet, there is something more to be said of the powers of these holy maggidim, for having becomeacquainted with them and having acquired direct knowledge of the hekalot, calling upon The Nameand the maggidim, the holy tzaddik can bring down these Gates or Portals of Light upon the earth,opening them on the earth to extend the blessings and grace of the Palace of Light in the world.Indeed, such a holy man or holy woman is a keeper of the gates and opener of the way, and it is forthis reason that the vision bringers run and return, seeking to invoke the blessings of Ha-Shem uponthe people, all for the sake of the harvest of souls.Here we must say, “All of this must be performed for its own sake, and for the sake of the desire togive and to bring glory to God, lest the klippot will enter to taint and pervert, and there will be greatdanger, for the outermost guardians are dark and hostile forces, demons.”This is the Book of the Hekalot, the essential teachings on the gates and chambers of the Divine Palace– receiving initiation and the oral transmission, with study and contemplation of this holy book, andthrough prayer and meditation upon it, an aspirant who is called to take up the practice of thisascension will understand the instructions that are given in it.This holy book is recorded in the name and blessed memory of Tau Elijah Ben Miriam.(In order to acquire deeper insight into the hekalot, an aspirant may wish to also study andcontemplate the teachings on the ascension through the seven heavens as given in the Order of St.Lazarus, understanding an energetic correspondence between the seven heavens and the sevenchambers.)55

Inner Purification through Yichudim (Unifications)There are outer purifications and inner purifications – the outercorresponds to confession and repentance, and the rite of baptism; theinner corresponds to unification of the aspects of the soul and the DivineNames. According to the masters of the tradition, the outer purificationmust precede the inner purifications, for until the negative action isbrought to cessation in the mind, heart and body, the subtle body andenergetic dimension of the soul cannot be purified because the active linkto the klippot remains.When outer purification has been performed and an initiate of the HolyTradition seeks to accomplish inner purification, they will intone the Shema and meditate upon thecorresponding Divine Name or Sefirah to the aspect of the soul in need of purification – throughmeditation on the Name they will draw that aspect of their soul into Yichud, unification, and it is in sodoing that the inner purification is accomplished.Nefesh corresponds to Olam Ha-Asiyah and the Name of Adonai, and the subtle body within andbehind the earthly zelem is formed of the energy of nefesh; thus, to purify the nefesh and subtle bodythe initiate will meditate upon Adonai (Alef-Dalet-Nun-Yod) with full kavvanah and devekut, immersingthemselves, as it were, in the power of the Holy Name of God.They will envision the Holy Letter of the Name before them in a vertical configuration, as thoughformed of blazing fire, and as they intone the Name they will envision this Holy Fire flashing forth,purifying them; then, as the chant comes to an end, they will envision the image of the Name dissolveand gather itself at the top of their head as a Yod, and envision this Yod become fluid flowing Holy Firepouring down into them, transforming their body into Flaming Fire, purifying them entirely of all sinand klippot at the level of nefesh. They will abide in union with the Holy Name, and when their mind isset into motion again they will give praise and thanks corresponding to Adonai-Malkut, and they willpray for blessings and empowerments corresponding to Adonai, and so they will pray that all spiritsand souls might be purified and sanctified in this way.Ruach corresponds to Olam Ha-Yetzirah, the World of Angels, and Name of Yahweh, and the spirit orintelligence, the light-power, in nefesh corresponds to ruach; thus, to purify the ruach the initiate willmeditate upon Yahweh (Yod-He-Vau-He) with full kavvanah and devekut, immersing themselves in thepower of the Great Name of the Lord.The method is the same as with Adonai, but the Holy Letters are envisioned as though formed ofgolden sunlight.Neshamah corresponds to Olam Ha-Beriyah, the World of Archangels, and the Name Eheieh, havingthe power of Yechidah and hayyah in it, and it corresponds to the Supernal Zelem, or Body of the56

Resurrection, the divine nature within ruach and nefesh; thus to purify neshamah the initiate willmeditate upon Eheieh (Alef-He-Yod-He) as with Adonai and Yahweh – but the Holy Letters of Eheiehwill be envisioned as white brilliance, diamond-like light sparkling with rainbow hues.In truth, the holy neshamah is never tainted, stained or impure in her essence and nature, butas she “remembers” all that takes place in the incarnation of the soul, she retains the mostsubtle karmic matrix, and it is this that is purified through unification with Eheieh.The fruition of the inner purifications is the unification of Eheieh with Ain Sof – thus, when the initiatehas unified her or his soul with Eheieh, they enact the *Clear Light Dissolution*, disappearing like arainbow in the sky; when they reappear they arise as the image of Hayyah Yeshua, the Risen Messiah,and meditating upon the Blessed Name, and they extend blessings to all living spirits and souls, allbeings.In this way, following the outer purification, the inner purification is accomplished.If and when there has been a great sin, the generation of a powerful negative karma, or there is astrong habitual tendency towards a sin or karmic link with a potent klippah, other purifications may beincluded in this practice of inner purification through Yichudim.If there is a difficulty with desire, greed or lust, then unification with Shaddai El Hai may be performed,these Holy Letters being formed of subtle moon-like light. If there is difficulty with fear, anger orhatred, then unification with Elohim can be perform, with Holy Letters of black fire upon a field ofwhite brilliance – hence radiant consuming darkness that absorbs even the greatest forms ofnegativity.In a similar manner, if there is a plague of shades and shadows, or unwanted spirits, unification withYahweh Elohim Tzavaot will purify of this; and if there is a plague of inauspicious circumstances andvital reactions, the unification with El will serve to purify the soul.All obstructions to the breakthrough to Supernal Consciousness are purified through with unificationwith Yahweh Elohim; and all obstructions to life-force are purified through unification with Yah.If and when there is any breech of the Ten Commandments, the corresponding tikkune can be broughtabout through unification of the soul with the corresponding Divine Name and Sefirah; likewise, theklippah of any vice corresponding to a Holy Sefirah can be dispelled and the holy spark uplifted in thesame way.Unification of the soul with the Divine Names can be followed by the invocation of the HolyArchangels, and prayers to the archangels in the Divine Name for the redemption or tikkune of all soulsthat have become bound up in the dominion of the klippah, the uplifting of all in the Risen Messiah.57

Here we must remind that the tikkune of your soul is the tikkune of the world, the tikkune of the Worldof Angels and tikkune of the World of the Sefirot – when you perform the inner purifications throughYichudim, you invoke blessings upon yourself and the world, and all are greatly blessed by the power ofHa-Shem in the Risen Messiah. To bring about such unification you need only have full kavvanah anddevekut upon The Name, abiding in your faith without any shadow of doubt, aware of the mercy andforgiveness of Ha-Shem in the Risen Messiah.This practice may be coupled to Giving & Receiving, Giving & Receiving Meditation beingperformed first, and then this practice bringing it to fruition. Also, in a similar manner, thePurification with Metatron may be joined to it, this practice being used following Purificationwith Metatron as taught in the tradition.This is a spiritual practice from the Order of St. Gabriel that is good for the novice and advancedpractitioner alike, and it is also used by initiates of the Order of St. Raphael in their healing work, aswell as by initiates of the Order of St. Lazarus in their spiritual work with the dying and dead.When there is confession and repentance, through this practice holy tzaddikim are often able torelease souls from sin or negative karma – joining their soul to the soul of the person seeking thefruition of mercy and forgiveness the tzaddik brings the person soul into unification, thus purifying it;thus, with adepts and masters of the tradition this practice serves in much the same way as Giving &Receiving. The full power of a holy tzaddik engaging this practice for a soul, however, is dependentupon the person's faith, their confession and repentance, and desire to receive spiritual assistance –those who draw close receive the greatest blessings of love.This practice is also a method of the transference of consciousness at the time of death – theShem is intoned and this practice is performed on behalf of the dying person.58

The Power of Ha-Shem (The Name)(Teaching of Simple Unification)“And you, who are attached to Yahweh your God, you arealive today” (Deuteronomy 4:4).“You shall fear Yahweh your God, Him shall you serve,and to Him shall you attach yourself” (Deuteronomy10:20).The Teaching of the Maggid on UnificationWhen the Maggid spoke with the holy apostle hedeclared: Abide always in beauty and holiness, and whenyour heart runs, return it to the Place; always when youare in a holy place, remember the Soul of Light that is in you and the Messiah indwelling you, so thatyou might draw forth the Divine Light and go out as a holy merkavah of Ruach Ha-Messiah, the Spirit ofMessiah, running and returning.Indeed, let your heart contemplate the Holy Torah and Gospel, and let your mind meditate upon it,seeking to penetrate the deep mysteries through the grace of Elohim; knowing the Way, sojourn it,living according to the Truth and Light revealed to you, and as you cleave with heart and mind, socleave with your body, unifying all your limbs in union with the Messiah in El Elyon – for then shall theSpirit of Yahweh come upon you, showing what no mortal eye has seen and speaking what no mortalears has heard, so that you might know and see Yahweh as we, the holy angels see and know.Do not turn away from the Torah and Gospel even for an instant, nor cease from the fear of Yahweh orlove of Yahweh, not even when you eat or speak, or lay yourself down to sleep; with every moment ofyour life serve Yahweh and attach yourself to Yahweh.If a human being wishes to be as we, the angels of heaven, this is what he or she must do: They mustintegrate all of their thoughts with the fear of Yahweh Elohim and the worship of Yahweh Elohim, andwith their heart and soul they must love Yahweh Elohim and cleave to Yahweh Elohim; then, even theirbody will be taken up in divine rapture, as with Adonai Messiah, and not only will they resemble us, theholy angels of Yahweh Elohim, but they will go into that inmost Holy Place we cannot go, Eheieh, andas Melekh Messiah they will proclaim, “I Am” (Eheieh).This is the Way of the Bridal Chamber given to me that I might speak it to you, so that receiving theword of Yahweh you might give the word received to those who seek to know and understand the Way– but all who seek to sojourn in the Way must pray without ceasing and pass into the deep, which isthe height, in holy meditation, and they must turn away from the evil inclination, as well as all of the59

forces of Samael and Satan, abiding in the Great Natural Perfection of the Messiah of El Elyon, thegrace of the Risen Messiah.We shall say: “Let the Serpent be crucified in you, and be washed with the Blood of the Lamb.”The one who cleaves in this way shall be counted among the living, the immortals, for they will see,hear, smell, taste and feel in the World of Angels and World of the Holy Spirit (Supernal World), and sothey will be a true knower of Elyon (the Most High), a holy tzaddik.Until a soul can walk among us in this way and can walk with Ha-Shem as the holy ones have walkedwith Ha-Shem, as yet they are among the dead, not having been raised up to eternal life, for as yetthey are blind, deaf and dumb as though a corpse, not having been reborn of the Holy Spirit.It has been said, “Fear of Yahweh is the beginning of wisdom,” and so the love of Yahweh, and unionthrough love, is the culmination of wisdom; likewise, faith is the beginning of salvation, and so gnosis isthe fruition of salvation – those who love Yahweh shall know Yahweh, and to them is given the powerof Eheieh (the Supernal Chrism).Hallelu Yah! Amen.This is the teaching given by the Holy Maggid when the apostle inquired of the Way of the Naviin the Gospel of Truth (Amet) through a question based upon the verses of the Holy Torahquoted above; according to the apostle, this is a teaching on cleaving to Adonai (Malkut).Unification with Adonai – The Gate of MalkutAdonai is accessible to all and is the gate to all (Kol) – it is the gate of all blessings, mundane andspiritual, and it is the gate of all righteousness, the prophetic and apostolic succession; in it is theContinuum of Light Transmission made manifest, so that in unification with Adonai a soul is set uponthe Path of the Great Resurrection and Ascension.Thus, Adonai Yeshua teaches us, saying, “But strive first for the kingdom *Malkut+ of God *El+ and hisrighteousness, and all these things will be given to you as well” (Matthew 6:33). The things of whichthe Master is speaking are things of life in the world – mundane things, but they are also spiritual giftsand the powers of the Gates of Light, the Holy Sefirot; these are the powers of the Divine Names,archangels, orders of angels, and the celestial sphere and elemental abodes.Of this first holy gate, which is nearest to all created things, Adonai Yeshua has said, “Enter through thenarrow gate; for the gate is wide and the road is easy that leads to destruction, and there are manywho take it. For the gate is narrow and the road is hard that leads to life, and there are few who find it”(Matthew 7:13-14). Thus, although nearest to all created things, and accessible to all, even amongthose who claim to enter into the Divine Sovereignty, the Divine Kingdom, few are they who actuallyenter and cleave, for it is immersion in the spiritual life and practice, and few are ready or willing to60

such immersion; as yet, for most, the desire for the world and things of the world occupy the mind,heart and life.Adonai is the Holy Vessel of Yahweh and all Divine Names, so that all of the shefa and ruhaniyot of theHoly Sefirot is gathered in it; and through Adonai a soul gains access to all of the Divine Names, and tothe Explicit Name, Yahweh – but in order to do so a person must cleave to Adonai, unifying their soul,their mind, heart and life, with AdonaiHow does a person cleave to Adonai and unify their soul with Adonai? They are received into the HolyPlace (Malkut) through the Threefold Rite, and taking up the spiritual life and practice, they study andcontemplate the Holy Torah and Gospel, and they pray and meditate; but yet more, they cleave toAdonai when their mind, heart and body are illuminated by the Torah and Gospel, so that they liveaccording to the Truth and Light revealed. Then, when they call upon the Name of Adonai, or theyintone or chant it, they are filled with the Divine Power of the Name; then, there is power in the Namewith them – the power of Adonai is the inner form of the Threefold Rite, as imparted by the RisenMessiah in the upper room when he spoke the mystic word, laid hands upon his disciples, andbreathed the radiant holy breath upon them, saying, “Receive the Holy Spirit.”Then they received the power of El and Elohim, Mercy-Hesed and Judgment-Gevurah, through thepower of Adonai, for having breathed upon them Adonai Messiah said, “If you forgive the sins of any,they are forgiven them; if you retain the sins of any, they are retained” (John 20:23). This is the powerof El and Elohim, respectively; the power to liberate and bind spirits.Now, when the mind, heart and body (life) are in submission to the Supreme (El Elyon) and theShekinah of the Supreme, conforming to the essence of the Holy Torah, the Gospel, there is a masteryof thought and sublimation of desire, so that rather than outward and downward, going to the worldand things of the world, a person’s desire is turned inward and upward – their desire is for knowledgeof God and union with God, the enlightenment and liberation of the soul. Thus, through unificationwith Adonai a soul comes into unification with Shaddai El Hai and gains the power of Shaddai El Hai, fortheir heart is circumcised, and they keep the Sign of the Covenant (Brit) pure and holy, that sign beingtheir circumcision. As Adonai Yeshua has taught us, “No one can serve two masters; for a slave willeither hate the one and love the other, or be devoted to one and despise the other – you cannot serveGod and wealth” (Matthew 6:25).The power of El and Elohim are in Shaddai El Hai, for the power of Shaddai El Hai becomes El Shaddaior Shaddai, respectively, which is the power of Mercy and Judgment in the World of Angels; inunification with Shaddai El Hai the holy tzaddik, the prophet and apostle, has the power to call uponthe angels of mercy and angels of wrath, the peaceful, blissful and wrathful emanations of the HolyShekinah, the Divine Presence and Power.Thus, through unification with Shaddai El Hai, a soul comes into unification with Yahweh ElohimTzavaot, and with knowledge of the will of Ha-Shem by way of the mirror of prophecy, they can engage61

the perfect performance of the will of Ha-Shem as a conscious agent of the Holy Shekinah; these arethe holy tzaddikim who walk among the maggidim, the angels of God, and who are vision bringers forthe people and wonderworkers.It is in this holy gate, which is composed of two gate set above two gates, that holy visitation becomescommon and constant, so that the spirits of past tzaddikim and the maggidim are continually comingand going from the presence of the holy man or woman; and so, in this way, they are uplifted intounification with Yahweh and become filled with the Spirit of Yahweh, just as the Messiah, the Anointed– thus the power of the Blessed Name of Yeshua is in them, and they bear the full power of that greatand holy Name. These are the true Light-bearers, true Apostles of Light (gnostic apostles), bearing theLight-power and Light-presence of Hayyah Yeshua and Hayyah Elohim, the power of Initiation and theGreat Liberation; enacting the Great Gesture, they are the perfect, and though in the world, they abideperpetually in the Pleroma of Light, being messengers and priests of the Divine Order forever.Thus, the power of Yahweh Elohim is with them, and the power of Yah is in them, and through theGreat Name of Yahweh and Blessed Name of Yeshua they are exalted and brought into unification withEheieh, so that with Adonai Messiah they may proclaim, “I Am.” This is the supreme unification, thesupreme attainment – Divine and Supernal Being.The Way to all of this is opened through unification with Adonai, cleaving to the Messiah and Shekinahof Messiah through the Holy Gospel, the very heart essence of the Holy Torah.The one who resembles the Messiah in El Elyon is the one who enters and abides in union, the BridalChamber; theirs is the power of Messiah Melchizedek, the Great Seth (Shin-Tau, the Light of the TrueCross).If you wish to sojourn in the Way, purify yourself and take up your cross, and follow in the Way ofYeshua Messiah; and so it shall come to pass. Amen.When a holy person can bring themselves into unification with Ha-Shem, The Name, then they mayconcentrate upon a Holy Name and invoke its full presence and power; likewise, then they may unifythe Divine Names, whether drawing all in ascent or invoking the descent of the Supernal Influx ofblessings and grace.Simple UnificationYahweh is like the trunk of the Tree of Life, and the Divine Names are like the branches of the Tree ofLife; Eheieh is like the sap of the Holy Tree, but also it is the very essence of the fruit, as in the holy oilof chrism, anointing. The holy one who bears the capacity and power of the unification of The Namebears the power of the Supernal Chrism.Here and there Yahweh is connected to Adonai in the Holy Scriptures. At times, Yahweh comes first,followed by Adonai. Examples of this are: “Yahweh Adonai is my strength, he makes my feet like hinds”62

(Habakkuk 3:19); “Elohim is to us an El of deliverance, and to Yahweh Adonai are the issues of death”(Psalm 68:21); and, “My eyes are to You, Yahweh Adonai, in You I have taken refuge” (Psalm 141:8).When these two Names are pronounced together for the purpose of simple unification Yahweh is notpronounced as Yahweh, nor is it pronounced as Adonai, but rather it is pronounced as Elohim; for it isby way of Imma (the Holy Mother) that the image and likeness of Abba (the Heavenly Father) isrevealed, and it is by way of Imma-Elohim (Mother God) that Malkut (Adonai) is brought intounification with Yahweh.When a holy person intones Yahweh Adonai in this sequence they invoke the influx of all of the HolySefirot, from Keter to Malkut, until the spiritual influx reaches Adonai, Malkut; thus the Divine Kingdomis made manifest in that place and it is holy, and so is the Supernal Influx invoked this way in the rite ofchrism, but only upon one who, in truth, has confessed and repented, and turned in full to El, seekingreintegration with Yahweh, the Light Continuum.At other times, Adonai appears first in the Holy Scriptures, and is joined to Yahweh. Examples of thisare: “Adonai Yahweh, what will you give me” (Genesis 15:2); “Adonai Yahweh, You have begun to showYour servant Your greatness” (Deuteronomy 3:24); and, “Adonai Yahweh, destroy not Your people”(Deuteronomy 9:26).When The Name is intoned in this way, Adonai Yahweh (Adonai Elohim), it draws the Holy Sefirot inascent and unifies them with one another, until the soul’s kavvanah reaches the Source of Ratzon(Eheieh), and so a special blessing is invoked this way upon an aspirant in the rite of baptism when theyhave made a full confession, repented and turned completely to Ha-Shem. Of this unification it is saidthat following it, whatsoever a holy man or woman speaks will come to pass as they speak it, formaking their will God’s will, God’s will has become their own.Now, on account of the Divine Grace flowing forth from the Risen Messiah, and the power of theBlessed Name when it is put on, we are empowered to pronounce the Great Name of Yahweh – whenYahweh Adonai is intoned, the rite of ransom is accomplished, and when Adonai Yahweh is intoned,the image of the Great Seth shines in the Bridal Chamber.Adonai Yeshua Messiah is the power of the Holy Wedding Feast – when this unification in known thereis Light in the bread and Holy Fire in the wine; they are the Light and Fire of the Mystical Body of theRisen Savior. Thus, in the most essential Wedding Feast with power, Yahweh Adonai is intoned, thenAdonai Yahweh, and then Adonai Yeshua Messiah; the prelude to this is the praise and thanks andremembrance of El Elyon, and the conclusion is going out in the company of the Shekinah of Messiah,Kallah Messiah, as in the Second Coming, the Apocalypse.Here it must be said that to intone Yahweh a person must cleave to the Messiah and Shekinah ofMessiah, and bring their soul into unification with Adonai and Shaddai El Hai; the person’s heart mustbe circumcised, lest rather than Mercy it is an invocation of the Judgment, all according to the Third63

Commandment. Thus, if there is any doubt of the Natural Perfection, or any possible inroad for theklippot might be present, then no external intonement of Yahweh should be performed, but theintonement should be held internally, and externally Yahweh should be pronounced as Elohim.In this discourse of the simple unification of Adonai and Yahweh the key to the simple unification ofany and all Divine Names is given.All begins with your unification with Adonai, and cleaving to the Messiah and Shekinah of Messiah;when this is in place you will see, hear and know, and you will be counted among the living ones.Powers of the Unifications of AdonaiWhen Shaddai El Hai is unified with Adonai, it is an invocation of long life; when Adonai is brought intounification with Shaddai El Hai, it is the vision of life eternal.When El Shaddai is unified with Adonai, it is the release of negative karma in this life and a blessing forauspicious circumstances in this life; when Adonai is unified with El Shaddai it is the same blessing, butupon future lives.The unifications of Shaddai and Adonai are the same, but manifest in judgment.When Yahweh Elohim Tzavaot is unified with Adonai, it is the invocation of the blessings of themaggidim upon the world, as well as an invocation that maggidim should walk among us; when Adonaiis unified with Yahweh Elohim Tzavaot it is an invocation of luminous dreams and visions – prophecy,and a labor for the Great Ascension.The unifications of Adonai and Yahweh are given above.When Elohim (or Elohim Givor) is unified with Adonai, it is the invocation of judgment for the sake ofthe guardianship of the Continuum-Covenant, an invocation of divine protection for the faithful andelect; when Adonai is unified with Elohim, it is the invocation of the purification of the assembly.When El is unified with Adonai, it is the invocation of mercy and all blessings in the Continuum; whenAdonai is unified with El, it is the vision of Divine Grace manifest in the Risen Messiah.When Yahweh Elohim is unified with Adonai, it is the invocation of the Apocalypse; when Adonai isunified with Yahweh Elohim, it is the vision of New Jerusalem.When Yah is unified with Adonai, it is the outpouring of the Fire of Pentecost; when Adonai is unifiedwith Yah, it is the vision of the eighth heaven.When Eheieh is unified with Adonai, the Divine I Am is embodied – the Body of Truth generates theBody of Glory and Body of Emanation; when Adonai is unified with Eheieh, it is the vision of divinerapture, as with Enoch and Elijah.64

When El Elyon is unified with Adonai, there is only the Holy One; when Adonai is unified with El Elyonthe Supernal Light shines above and below.These are the powers of the unifications of Adonai – in a similar way there are powers correspondingto all unifications of the Divine Names; we do not look to the angels to teach us of these, for theycannot, but we look to the holy tzaddikim who know and understand them, or else, we look to theRisen Messiah and Holy Spirit to instruct us.Through the unifications of Adonai the spiritual knowledge of all unifications can be acquired. Thus,having spoken the powers of the unifications of Adonai, it is enough for one who is called and who ischosen; amen.65

Mysteries & Blessings of YichudimIf you want to make use of Yichudim (unifications) as has beensaid you must purify and consecrate yourself, and bring yoursoul into unification with the Holy Sefirot, cleaving rung byrung, grade by grade, in ascent; the greater your cleaving, thegreater the presence and power of the Yichudim performed.If you want to understand cleaving (devekut) from one gradeto another, consider the Ten Commandments and meditateupon the corresponding Commandment to the grade ofcleaving into which you seek insight; likewise, consider theBeatitudes, and meditate upon the corresponding Beatitude as well – the Commandments representthe outermost form of cleaving and the Beatitudes alludes to the inner dimension of cleaving.As an example, “Do not covet” and “Blessed are the poor in spirit, for theirs is the kingdom of heaven”corresponds to Adonai, Malkut. “Do not covet” teaches us that we should honor Divine Providence –celebrating our own portion in life, and that we should consider all that transpires in our lives as God’swill, and consider all situations, circumstances and events as the manifestation of God’s Divine Plan;thus, in all things we seek to enact the Divine Will, the true will of our holy neshamah and the HumanOne of Light in us. “Blessed are the poor in spirit” teaches us to let go of grasping at name and form,the body and the world, and to liberate ourselves from attachment and aversion – all vital demand andvital recoil; hence, to become empty of ourselves so as to be Spirit-filled. Likewise, it teaches us theneed for the spiritual life and spiritual practice daily, for without God we are nothing – we are not evenhuman, and apart from the spiritual life and practice the soul cannot awaken and ascend. All of thiscorresponds to the unification of our soul with Adonai, the first grade of cleaving and binding the soulto the Holy Sefirot. The same is true of the other Commandments and Beatitudes and theircorresponding grades of cleaving – they teach us how to cleave outwardly and inwardly, and theinstruction is recorded in the Torah and Gospel for all who wish to listen and heart and submitthemselves to Hayyah Elohim, the Living God.If the Yichudim are to have any power an initiate must remember and keep the Shabbat holy, andworship Yahweh Elohim in Spirit and Truth; for on the Holy Shabbat we bind the Divine Presence(Shekinah) to our soul and our soul is uplifted, receiving a second portion – that portion of soul wereceive when we remember and keep the Holy Shabbat corresponds to the power to effect Yichudim,especially those that correspond to our Soul Root in the Holy Sefirot.Along a similar line, to perform Yichudim an initiate must honor the Third Commandment completely,“Do not take the Name of the Lord your God in vain.” Do not be quick to intone a Yichud aloud, butrather, understand that through inward meditation upon a Yichud it may be effected, and understandthat it is spoken aloud only when the Holy Spirit inspires the speaking, only in union with the Human66

One of Light, the Divine I Am, so that the initiate is not the one who is speaking, but the DivinePresence and Power is speaking it. Thus, the Divine Names are never used in a mindless or idle manner,nor are they used to fulfill selfish and petty desires. Indeed, they are not intoned outwardly for thesake of oneself, but for the sake of the people – all beings, and the Yichudim are performed for theirown sake, for the glory of God, as reflected by the first grade of cleaving and the saying, “Blessed arethe poor in Spirit,” for the poor in spirit perform the Divine Service for its own sake, without egoistic orulterior motives, all for the love and glorification of God, and for the welfare and well-being of all.Likewise, to honor The Name and not take The Name in vain assumes knowledge and understanding ofThe Name – thus, for a Yichud to have any real power a person must be well acquainted with theDivine Names to be unified, for through such acquaintanceship there is knowledge of the kavvanot(points of focus) involved, the way of devekut (cleaving) and the purpose God intends. Thus, beforeany Yichud is actually used, an initiate will contemplate and meditate upon the corresponding DivineNames and Sefirot in and of themselves, and then contemplate and meditate upon their unification;first they will meditate upon the Holy Letters that form the Divine Names and their meaning, and thenupon the Holy Sefirot and their correspondences, including the Partzufim, Archangels, Order of Angelsand such. Only then will they actually attempt to perform the Yichud, for only then will they beempowered to do so if and when it is God’s will. In performing a Yichud, generally speaking, it willbecome a continuum tended over a prolonged period of time, for save for the Divine Presence andPower with a holy tzaddik of the highest grades, a Yichud is not accomplished swiftly, but only withtime through spiritual work and self-disciple.Now it must be said that to speak the Divine Names in any practice, let alone in the spiritual labor ofthe Yichudim is a very great and lofty matter – weighty; for when the Divine Names are spoken orintoned the angels of God and the holy ones of the Divine Order hear them and see the soul that isspeaking them. If the soul has a good and “pure heart,” and has “clean hands,” then the tzaddikim andmaggidim will send forth emanations and come to them, and bless them, uplifting their soul beforeElyon – all as corresponds with mercy; but if and when a soul makes use of the Divine Names withoutlove and reverence for the Divine Presence, without submission to God, or with an impure heart or inan unclean condition, then the maggidim come in judgment and seek a balance under the law ofperfect justice, all according to the deeds or karma of the soul that has called upon The Name in vain.Therefore, it is wise to honor The Name and never to take The Name in vain – for the power of mercyand judgment is in The Name, and the consequence of taking The Name in vain is immediate, withinthe act itself, as with all sin.In this you may understand the great danger of the frivolity of much of modern spirituality in the “newage movement” and of the many false teachings prevalent in such things as “ceremonial magick” inpop-occultism, for stealing from the Holy Kabbalah and using Divine Names in a vain and futile mannermany cause great harm to their souls, generating extremely negative karma – no one has taught themto use the Divine Names properly, in a sacred manner, and so they are used in a mindless fashion andfor the sake of petty desires and selfish ambitions, and thus the Divine Names are taken in vain. When67

this happens, as anyone who knows and understands can bear witness, it is an invocation of Gevurah-Severity, and shefa is given to the Other Side, bolstering the forces of the Dark Side in the world.Used in faith, according to the righteousness of the holy neshamah, however, the Divine Names andtheir Yichudim bring many blessings to the soul and to the world – indeed, not only is the soul upliftedand the spiritual influx of the Holy Sefirot brought down, and the gates to the Other Side closed andsealed, but it is an invocation of communion with the Divine Presence and the Divine Powers,communion with the holy tzaddikim and maggidim, so that holy saints and angels will revealthemselves and share their mysteries. Yet more, when an initiate performs a Yichud a holy tzaddik mayeven send forth an ivur into the soul of an initiate – a holy spark of their own soul to uplift andilluminate the initiate and to help them in their spiritual labor in the harvest of souls, the Great Work.This is why in the Kabbalah it is said that it is very beneficial to meditate upon a Yichud while lyingprostrate upon the grave of a saint – especially if the Yichud corresponds to the Soul Root of the holytzaddik, and even more so if it corresponds with the initiate’s own Soul Root; for then, a holy spark ofthe soul of the tzaddik may enter the initiate’s soul, and binding their soul to the soul of the holytzaddik, they may experience a connection to the corresponding aspect of the Soul of Adam Ha-Rishon,the Supernal Human Being, or even to the corresponding aspect of Adam Kadmon. Even apart fromlying on the grave of a saint, if an initiate is at home and contemplates the union of their soul and thesoul of a holy tzaddik with proper kavvanah and devekut, and the necessary conditions are present,they may experience an ivur.In a similar fashion the presence and power of archangels and orders of angels may move with a soulthat performs a Yichud – the influence of the maggidm corresponding to the Yichud joining with thesoul of the initiate.So it is that wonderworking power is in the Yichudim.There are many holy tzaddikim who meditate and perform Yichudim during their lifetimes, and when aholy tzaddik living in the world meditates and performs Yichudim below, the maggidim perform themabove – and so it is accomplished on earth and in heaven, and when it is done in heaven, so it shallcome to pass on earth, just as it is written of Ezekiel’s vision of the Holy Merkavah, “Happening ithappened.” The holy tzaddikim know how to do this so it will accord with the Ratzon of Elyon, and theyknow the times that the Yichudim can actually be accomplished and how to bring them about – and sothey transmit blessings to themselves in order to have blessings to give, and they bring down blessingsfor the people and the land, all as God intends. Thus, truly, they walk in the Blessing Way, and so aChristian Mekubal who has unified their soul with the Blessed Name is rightly called a Light-bearer,Healer and Peacemaker, a bringer of vision for the people and wonderworker.Usually, when an initiate makes use of a Yichud, he or she can only do so through the aspect of his orher Soul Root, using a Yichud that corresponds to their Soul Root; but if an initiate knows the cycles ofpower and how to discern auspicious times and circumstances, or knows how to create the auspicious68

conditions, then he or she may bring all of the Supernal Roots together, and may bring about anyYichud, all as the Supreme ordains and the Shekinah of the Supreme affirms and enacts – this isespecially true for those who have faith and cleave to the Risen Messiah and Shekinah of the Messiah,who accomplished Yichudim in the Blessed Name of Adonai Yeshua Messiah.If an initiate accomplishes Yichudim during their lives, then when they die, they will bring about theunification of all Sefirot (Emanation) and Olamot (Worlds or Universes), and they will go forth with theshefa and ruhaniyot of all of the Holy Netivot (Paths or Channel-Ways); in the tikkune (healing) of theirsoul is the tikkune of the world, the World of Angels and the World of the Holy Sefirot, and their soul istaken up in the ascension into rapturous union, as with Enoch, Elijah and Yeshua Messiah.This reveals the operation of the Yichudim, for not only do they unify the Holy Sefirot, but they alsounify the Olamot, and they actualize and realize the power of the Netivot; while a simpler method ofaccessing something of the shefa of these is found in what is called “Pathworking,” it is of a far lowergrade than the Yichudim and Permutations of The Name – Pathworking corresponds to the lowestgrade of dream, the lowest grade of inspiration corresponding to Yesod of Yesod, but the Yichudim andPermutations correspond to the grades of divine vision in Tiferet and divine illumination in Habad, andso they hold far greater power and are rightly called superior, ideal.Now the potential blessings of ivur, and the communion of the tzaddikim and maggidim is spokenabout because it may be that an aspirant does not have the capacity in and of themselves to bringabout the Yichudim, save perhaps for the Yichud corresponding to their Root Soul; if that is the case, ifthey have a good and pure heart, and clean hands, as taught in the Twenty-Fourth Psalm, binding theirsoul to the soul of a holy tzaddik, or calling upon the angels of God, they may receive help and beempowered to bring about Yichudim – they need only be a faithful and devote individual, a true friendand lover of God.In life and in death holy tzaddikim can extend the blessing of ivur; especially with souls that share thesame Soul Root – but they can also do this with souls of other Holy Roots because they have broughtabout the unification of all Supernal Roots, especially in the case of Christian Mekubalim who cleave tothe Blessed Name and embody the Threefold Sanctuary of Grace.In much the same way the holy maggidim can send forth the emanation of something of their lightpowerinto a soul; thus, just as an ivur of a holy tzaddik can uplift and empower of soul to perform aYichud, and reveal deep mysteries of the Torah and Gospel, so can a holy maggid empower and uplift,and reveal heavenly mysteries to an individual.The natural result of an ivur of a tzaddik or an emanated ray of a maggid is an experience of inspirationand illumination – the soul is uplifted into a higher state of consciousness and their intelligence isincreased, and so there is a greater light-presence and light-power with them so long as the ivur or rayremains. This may transpire for a shorter or longer duration, but where there is faithful cleaving to69

higher grades and the soul does not waiver in its devotion and cleaving, this may transpire for alifetime, or even continue into future lives until a soul is realized in Supernal or MessianicConsciousness.It must be said, however, that the blessing of ivurim and angelic rays assumes and immersion in thespiritual life and practice, a very zealous and active faith – any thought or desire to receive such loftyblessings or to attain to higher grades without true self-discipline and work, or the creation of thenecessary conditions, is mere wishful thinking; in everything, whether in the material or spiritual world,there is a balance of energy or “price to pay” – the greater the blessing, the higher the grade to whichone seeks to ascend, the more complete a person’s surrender to the Divine must be and the deepertheir immersion in the Divine Life must be. This is a simple and obvious truth.Integral to the spiritual life is community and living tzaddikim – if and when possible, if an aspirantwishes to experience an ivur or a ray, and yet more desires to perform Yichudim, involvement inspiritual community and visitation of a living tzaddik is indispensable. Within and behind a visibleassembly there is a greater invisible and luminous assembly, and in the presence of a living tzaddik,emanations of holy tzaddikim and maggidim are always coming and going – thus through regularspiritual fellowship and visitation the experience of such spiritual blessings becomes more likely.Indeed, the first blessing of something of an ivur comes by being received by one’s root tzaddik, for thesacred circle that forms around a living tzaddik is as an extension of the Emanation Body of the holytzaddik, as is well known among initiates.In this, perchance, something of the mysteries and blessings of Yichudim, as well as the actualgeneration of the capacity and power to accomplish them, might be know and understood. Truly,Yichudim are a noble ideal and noble gesture, all for the glorification of God and fulfillment of theDivine Intention, the harvest of souls.In conclusion of our discourse we can say that the very purpose of the Divine Incarnation of theMessiah is to accomplish the tikkune and fulfillment of creation through the Yichudim, and theperfection of all of the Yichudim is accomplished in the Risen Messiah by way of the Holy Cross, so thaton the Cross Adonai Yeshua could say, “It is accomplished.” Thus, in the Supreme Name of AdonaiYeshua Messiah is the empowerment to bring about all Supernal Yichudim for those who have faithand know how to cleave to Hayyah Yeshua, the Risen Messiah.The perfection of cleaving is Union with Partzuf, whether in Body of Glory or Body of Truth(cleaving in the Body of Truth being the highest grade of union, corresponding to Eheieh and ElElyon); in the perfection of cleaving an initiate becomes as the Body of Emanation.It has been taught by the masters of the tradition that the study and contemplation of the Holy Torahand Gospel with proper kavvanah is of a higher grade than prayer, meditation or sacred ceremony, forwith every new insight and teaching drawn out angels and heavens are created by the faithful andspiritual elect, and blessings pour out upon the people and the land; yet of the Yichudim the masters70

have said that they are of a higher grade than study and contemplation of the Holy Scriptures, for theyare the purpose of the Divine Revelation and the fulfillment of the Divine Intention. Truly the practiceof the Yichudim, even the Simply Yichudim, is very great and lofty, and according to Tau Miriam, it is anatural expression of Supernal Realization and is the generation of the cause for the Reception of theHoly Bride in the world, a spiritual labor for the Second Coming of the Messiah.71

The Emanations of Metatron: Prince of the Face“When Enoch had lived sixty-five years, he became the father ofMethuselah. Enoch walked with God three hundred years afterthe birth of Methuselah, and had other sins and daughters. Thus,all of the days of Enoch were three hundred and sixty-five years.Enoch walked with God; then he was no more because God tookhim” (Genesis 5:21-24).In this chapter of the Holy Torah of everyone else mentioned itsays that they died, but of Enoch (the Initiate) the Holy Torah says“God took him.” Therefore, according to the tradition Enoch wastaken up in ascension, in divine rapture, without experiencingdeath, and so the masters of the tradition have taught that whenEnoch was taken up he was translated into Archangel Metatron,the greatest of all holy archangels, the archangel who presidesover all of the holy angels of God – Archangel Metatron being theemanation of Keter at the level of Beriyah, which is Tiferet at the level of Atzilut.Here we may recall the promise of Hayyah Yeshua in the Gnostic Gospel of Thomas that if we knowand understand the interpretation of his inner and secret teachings as will not experience death –among the holy archangels it is Metatron who holds this knowledge of Divine Wisdom taught by theMessiah.On the Great Tree of Life, Tiferet of Atzilut becomes Keter of Beriyah – Tiferet is the Christ Center ofthe Tree of Life, therefore Metatron has been called the Archangelic Emanation of the Messiah orChrist; as is taught in Gnosis of the Cosmic Christ, Sandalfon, the archangel of Malkut, is the femininetwin of Metatron, and in their union they are called Hua (or IAO, also Yew in Gnostic Scriptures).In the tradition there is no single image given for Archangel Metatron, for according to the propheticand apocalyptic Books of Enoch that relate his ascension and translation into his archangelic form, overone hundred names are given for this archangel, each representing an emanation of Metatron in adifferent form; essentially, this is the Archangel of Diamond Being or Supernal Being, and like a greatjeweled being, he-she has many facets, many emanations.According to the Holy Torah, Enoch lives sixty-five years before he conceives his first child with his wife– this is the number for the words hekhal and Adonai, and as taught in the Book of Hekalot, a soulenters into the ascension through the chambers of the Divine Palace by unification of the soul withAdonai, walking with Ha-Shem as Enoch walked with Ha-Shem, and through the invocation ofArchangel Metatron – as with the sacred chants and kavvanot given in that holy book recording theoral tradition. Having lived sixty-five year, Enoch lives another three hundred years, which is thenumber of the Hebrew letter Shin, the letter of the Holy Shekinah, the addition of which to the Great72

Name of Yahweh produces the Blessed Name of Yeshua. All totaled, the days of Enoch are threehundred sixty-five years – this is the number of days in a solar year, signifying the passage of the sunthrough all twelve signs of the zodiac (the sphere of mazlot), which represent the archetypes of theHuman One, the fullness of the Human One.As a human soul assuming archangelic form, Metatron is unlike any other archangel, having intimateknowledge of God that only an enlightened human being can acquire, as well as knowledge of themysteries of God and creation from the vantage point of the holy angels of God; according to master ofthe tradition, he assumes this form for the sake of compassion, to remain present in the Great Matrixuntil all spirits and souls are redeemed, and to labor in the advent of Supernal or MessianicConsciousness within all realms, worlds and universes of the Great Matrix – hence his countless lightemanations.Just as the legends of Enoch’s ascension and translation into Archangel Metatron suggests, Metatronpreeminently is the archangel with knowledge of all forms of the ascension, and if the first andforemost guide and guardian of soul in the Path of the Great Ascension among the maggidim; thus,naturally, those in the Christian stream having the call of a vision bringer or prophet, seek intimateacquaintance with Metatron, invoking this great angel of God in various forms for knowledge andconversation, communion.One sacred chant for Metatron taught in the Order of St. Gabriel has been given in the Book of Hekalotelsewhere in this forum, but there are many other chants and many other names taught in thetradition – having some knowledge of the names, understanding how to invoke them, initiates of theHoly Order are empowered to call upon various forms of Metatron to gain direct knowledge of thisholy and divine being, and to draw out blessings from this Prince of the Face.Knowledge of the names of Metatron is also part of the teachings of the Order of St. Uriel.If anyone seeks to call upon Archangel Metatron, the first let them purify themselves, and let themwalk in beauty and holiness, living according to the Holy Torah and Gospel; there is no true knowledgeand conversation with Archangel Metatron apart from this, for this holy maggid comes only to thosewho resemble the Sun of God, the children of the race of Seth.Names & Emanations of the Great MaggidTorahkiel Yahweh – This is the emanation of Metatron as Baal Shem, master of the Name, and masterof the Torah and Gospel; if an initiate seeks knowledge of The Name, or seeks insight into the secretmysteries of the Torah and Gospel, this is the emanation of the archangel they will invoke.This is also the emanation corresponding to knowledge of the 72 Names of God.(Chant: Torahkiel IAOWAY – Yahweh being pronounced as all vowel sounds; also Ta-Ra-Ha-Ki-El Yah-Ha-Va-Ha.)73

Zer Yahweh (Little Yahweh) – This is the emanation of Metatron manifest as the archangels and ordersof angels of Zer Anpin, and there is a peaceful, wrathful and blissful form of this emanation.(Chant: Za-Ra Yo-Ho-Vo-Ho)Sar Ha-Olam – This is the emanation of Metatron as the Light Dimension within and behind thecreation, the manifestation of the Continuum of Light Transmission.(Chant: Sa-Ra O-La-Ah-Ma)Na’ar – This is the emanation of Metatron with knowledge of the End-Of-Days.(Chant: Na-Ah-Ah-Ra)Shaddai – This is the emanation of Metatron as the appearance of the Lord in a vision in dream, and isa wrathful emanation, judgment; initiates may invoke this emanation seeking a vision in dream, or as amovement of judgment.Yoel – This is the emanation of Metatron that communicates the perfect joy or bliss of God, and thatleads to rapturous union with the Holy Shekinah.(Chant: Yo-Ah-La)Surya – This is the emanation of Metatron as the holy prince of New Jerusalem, and as with the title,the Lad, he appears as a beautiful youth of sixteen years old, but bearing the illumination of theAncient of Days.(Chant: Sur-Yah-Ha)Yofiel – This is the emanation of Metatron that shatters klippot obstructing the Divine Will and LightTransmission.(Chant: Yo-Peh-Yah-Ah-Lo Peh-Peh-Peh)Pisgon – This is an emanation of Metatron with transformative power.Sitriel – This is the emanation of Metatron with knowledge of paradise and secret knowledge of theGarden of Eden.(Chant: See-Ta-Ra-Yah-Al)Tzahtzehiyah – This is the emanation of Metatron with the knowledge of cleaving to the Living Father,Abba.(Chant: Tza-Tze-EE-Yah)74

Zerahyahu – This is an emanation of Metatron with knowledge of the interior presence of God andGodhead.(Chant: Ze-Ra-Ha-Ya-Hu)Taftefiah – This is the emanation of Metatron arising as a great and furious force against evil anddarkness, both binding and liberating.(Chant: Ta-Peh-Te-Peh-Yah-Ah)Hayyot – This is the emanation of Metatron as the order of angels over which he-she presides, theHayyot Ha-Kodesh, Keter at the level of Yetzirah.Hashesiyah – This is a blissful emanation of Metatron as an Angel of the Holy Shekinah.(Chant: Ha-Shay-Say-Yah)Duvdeviyah – This is the emanation of Metatron holding dominion over mazlot according to the will ofHa-Shem, dominion of fates and fortunes. An initiate seeking a shift in the balance of fates andfortunes will invoke this aspect of Metatron.(Chant: Due-Day-Va-EE-Yah)Yahsiyah – This is the emanation of Metatron revealing the Supernal Light above and below, andrevealing the union of the Mother and Daughter, Father and Son.(Chant:Yah-See-Yah)Palpeltiyah – This is the emanation of Metatron that sets things in motion, removing obstructions fromthe flow of what’s happening.(Chant: Pa-La-Peh-La-Yo-Yah-Ha)Havhaviyah – This is the emanation of Metatron as an Angel of the Holy Shekinah granting boons andteaching wonderworking.(Chant: Ha-Va-Ha-Va-Yo-Yah)Haviyahu – This is the emanation of Metatron having knowledge and understanding of theembodiment of the Supernal Shekinah.(Chant: Ha-Vey-Yah-Hu)Veruah – This is an emanation of Metatron as the Spirit of Vau; Metatron creating spiritualconnections.(Chant: Vey-Re-U-Ah)75

Migirkon – This is Metatron as the great guardian of the Bridal Chamber.Itmon – This is an emanation of Metatron in a most other-dimensional and alien form, havingknowledge of journeys through hidden dimensions, as well as knowledge of metadimensionalgeometric forms underlying the Great Matrix.(Chant: EE-Ta-Ma-On)Batsran – This is feminine emanation of Metatron as the Holy Angel of Nukva, the Daughter or Bride.(Chant: Ba-Tza-Ron)Tishbash – This is an emanation of Metatron bearing knowledge and understanding of consecrations ofgreat power.(Chant: Ta-Yah-Sha-Ba-Sha)Tishgash – This is an emanation of Metatron with knowledge and understanding of the power of greatpurification.(Chant: Ta-Yah-Sha-Ga-Sha)Mitspad – This is the emanation of Metatron the removes obstructions to the fulfillment of goodworks.(Chant: Mi-Tza-Pay-Ah-Da)Midrash – This is Metatron as the revealer of secret events and hidden correspondences, and as theknowledge-keeper and storyteller among the angels of God.Matzmetziyah – This is the emanation of Metatron with knowledge of the firmaments of Shamaimheavenand how souls pass in between.(Chant: Ma-Tza-Me-Tzay-EE-Ya-Ha)Patzpetziyah – This is the emanation of Metatron purifying souls in their passage between the lowerand upper abodes of Shamaim.(Chant: Pa-Tza-Peh-Tzay-EE-Ya-Ha)Zevtiyahu – This is the emanation of Metatron with the sword of righteousness in the interior presenceof God; it is also the emanation of Metatron the walks with the holy tzaddikim of the highest grades,the grades of Supernal Attainment.(Chant: Zay-Vo-Te-Yah-Hu)Miton – This is the emanation of Metatron with knowledge of God in Godself.76

Adrigon – This is a fearsome and terrible countenance of Metatron in the Inner Sanctum of the DivineOrder.Ruach Piskonit – This is Metatron emanating as the illumination of the Holy Princess, and emanation ofSandalfon.Itatiyah – This is the emanation of Metatron with knowledge of the magic and sorceries of the elderraces, including those of the lesser gods and goddesses.(Chant: Yah-Ta-Yah-Ya-Ho)Tavtavel – This is the emanation of Metatron with knowledge of the mysteries of the crucifixion andthe dark nights of the soul; so also the knowledge of the culmination of all things in the Great Matrix.Some have said that this is Metatron with the awareness of the good of all things.(Chant: Tov-Tov-Al)Hadraniel – This is an emanation of Metatron from the left that shatters the dominion of the klippotand evil-doers.(Chant: Ha-Da-Ra-Nu-Yah-Al)Tatriel – This is Metatron with knowledge of the redemption of the Serpent.(Chant: Ta-Toe-Ra-EE-El)Ozah – This is the emanation of Metatron that reveals the mystery of the generation of light-bodies, orthe mystery of the light-vestures worn by the Risen Messiah and the righteous in their ascent.(Chant: O-Za-Ah-Ha)Eved – This is a concealed emanation of Metatron.Galiel – This is the emanation of Metatron as a great ofan having knowledge of spirits in the inbetweensfollowing the judgment.(Chant: Ga-Al-Ya-Al)Tzaftzefiel – This is the emanation of Metatron arising as the champion of the tzaddikim.(Chant: Tza-Peh-Tzey-Peh-EE-El)Hatzpatziel – This is the emanation of Metatron as the watcher of the gates to the Other Side, and it isan emanation that moves through the Great Abyss.(Chant: Ha-Tza-Peh-Ah-Tza-Yah-El)77

Sagmagigrin – This is the emanation of Metatron with knowledge of the great powers of universes thatpassed by the LORD before the creation of the present cosmic cycle.Yefefiah – This is Metatron with the power of penetrating insight dispelling all falsehood and illusion.(Chant: Ye-Peh-Eh-Peh-EE-Ah)Estes – This is a concealed emanation of Metatron.Safkas – This is the emanation of Metatron as the Great Kerub to the right of the Great Portal, theAbyss.Saftas – This is the emanation of Metatron as the Great Kerub to the left of the Great Portal, the Abyss;these emanations hold knowledge of the mysteries of Da’at.Mivon – This is Metatron revealing secret knowledge of God through the power of Vau.Asasiah – This is Metatron with the secret knowledge of the Emanation Body of Melchizedekinseparable from the Great Matrix.(Chant: Ah-Sa-Ah-Sa-EE-Ah)Avtzangosh – This is the emanation of Metatron knowing wonders that transpires in God beyond God,the Godhead.(Chant: Ah-Vo-Tza-Nu-Go-Sha)Margash – This is the emanation of Metatron subjugating and destroying titanic forces, the giants andthe fallen.Atropatos – This is Metatron bringing justice upon sorcerers and false prophets.Tzaftzefiyah – This is Metatron arising as the champion of the tzaddikim, but with the mitigation ofjudgment through grace.(Chant: Tza-Peh-Tzay-Peh-EE-Yah)Zerahiyah – This is Metatron with knowledge of glory within glory, light within light, and the essence ofthe light within Ain Sof.(Chant: Zey-Eh-Ray-Hey-EE-Yo-Ah)Tamtemiyah – This is the emanation of Metatron as the initiator among the holy angels of the DivineOrder, having knowledge of the power of the Great Partzufim and Immortals.(Chant: Ta-Ma-Te-Me-EE-Yah)78

Rasesiyah – This is the appearance of Metatron in the Comity of Stars with knowledge of the Great Firein the “Spine of the Dragon.”(Chant: Ra-Say-See-Yah)Amisiyah – This is the emanation of Metatron with knowledge of secret deeds and wonders performedby the tzaddikim, and knowledge of how they were accomplished.(Chant: Ah-Me-See-Yah)Hakham – This is the emanation of Metatron with the knowledge of wonderworking with the primeelement of Spirit-Space.(Chant: Ha-Ka-Ha-Ma)Bibiyah – This is the emanation of Metatron with knowledge and understanding of the spiritual forcescomposing the Great Matrix, the upper and lower worlds; also the emanation having the knowledge ofthe Father in the Mother, and her speaking of the Living Word.(Chant: Ba-Yah-Ba-Yah-Yah)Tzavtziyah – This is the emanation of Metatron with the knowledge and wisdom of ivur, and theawareness of all ivurim – the joining of the souls of the righteous to the faithful and elect.(Chant: Tza-Va-Tze-Yah)Tzaltzeliyah – This is the emanation of Metatron with the secret knowledge of karmic connections inthe exchange of sparks between souls and how the interaction of souls facilitates their evolution; also,it is the emanation having knowledge of all incarnations of souls.(Chant: Tza-La-Tze-Ley-Yah)Kalkelmiyah – This is Metatron with perfect knowledge of cause and effect – the law, and the interplayof grace, and all that will transpire.(Chant: Ka-La-Kay-Lay-Me-Yah)Hoveh Hayah – This is Metatron as the emanation of the Great Angel of Hayyah Elohim in pure mercyand grace, enlightening and liberating those who gaze.(Chant: Ho-Vo-Ho Ha-Yah-Ha)Yahweh Vehayah – The meaning of this name and its power is known to initiates and can only bespoken to one who knows already; but here we may say that it is the knowledge of That-Which-Is-Transpiring within and behind that which appears, and the awareness of the presence and glory of Godpervading creation.79

(Chant: IAOWAY Vey-Ha-Yah)Tetrasiyah – This is the emanation of Metatron with knowledge and understanding of the Four Olamot,as well as the mystery of the Father and Mother, Son and Daughter.Uvayah – This is Metatron with the full power of the Supernal Vau and the Soul of the Messiah.(Chant: U-Va-Yah)Shosoriyah – This is the emanation of Metatron with the knowledge of how to delight the HolyShekinah, the fruition of her joy.(Chant: Sho-So-Ro-EE-Yah)Vehofnehu – This is the emanation of Metatron with the knowledge of the original primordial unityand it’s shattering, and with knowledge and understanding of the power of reunification/rectification(tikkune).(Chant: Vey-Ho-Peh-Ney-Hu)Yeshhayah – This is Metatron assuming the appearance of the emanation of the Human One of Light(the Messiah).(Chant: Ye-Sha-Ha-Yo-Ha)Malmeliyah – This is Metatron with the knowledge and understanding of the development andevolution of life-forms in aspiration towards the Highest of Life.(Chant: Ma-La-Me-Ley-EE-Yah)Gale Raziyah – This is the emanation of Metatron with secret knowledge of the generation of heavensby the tzaddikim; knowledge of the Glory Body of Melchizedek.(Chant: Ga-La-Eh Ra-Zee-Yah)Atatiyah – This is Metatron with the knowledge of the Fire of Chrism.(Chant: Ah-Ta-Ah-Te-Yah)Emekmiyahu – This is the emanation of Metatron bearing the fortune of those who know the Truth ofGod and who become the image of that Divine Truth embodied.(Chant: Ah-Ma-Ka-Me-Yah-Hu)Tzatzelim – This is Metatron as the Image of Righteousness, having knowledge of the Supernal Imagesof all the righteous ones throughout all time, past, present and future.80

(Chant: Tza-Ah-Zey-La-Yah-Ma)Tzavniyah – This is Metatron with knowledge of the way of cessation and the self-liberation throughthe Great Natural Perfection.(Chant: Tza-Va-Na-Yah-Yo-Ho)Giatiyah – This is the emanation of Metatron with the knowledge of the heavens and all abodes in thegilgulim, and knowledge of all spirits and souls in them, and how they enter and depart from them.(Chant: Ge-Ah-Te-Yah)Parshiyah – This is Metatron with knowledge of the concealments that reveal.(Chant: Pa-Ra-Sha-EE-Yah)Shaftiyah – This is the emanation of Metatron that runs and returns laboring to bring the Holy Bride infrom her exile, and it is the fierce emanation that strikes down her enemies.(Chant: Sha-Peh-Tey-Yah)Hasmiyah – This is Metatron with knowledge of the Truth Body of Melchizedek.(Chant: Ha-Sa-Ma-EE-Yah)Sharshiyah – This is the emanation of Metatron in the Solar Body of fire consuming fire making all likeunto itself.(Chant: Sha-Ra-She-Yah)Geviriyah – This is the emanation of Metatron as a great angel of pure force and fire; the force of theapocalypse of the universe, the dissolution of all.(Chant: Ge-Vey-Rey-Yah)Metatron – This is the name and emanation of the Initiate who attains union with Elyon, and is thename of the power of all emanations of the Great Maggid of El Elyon, God Most High.(Chant: Ma-Ta-Ra-Oh-Na)There are other names and emanations of Archangel Metatron that may be revealed andknown, but these are the names that are given in the introductory oral transmission with theempowerment to invoke the Great Maggid.The chants as given reflect the energetic quality of the emanations rather than literalpronunciations of the names.81

Invoking the Emanations of the Supernal MaggidWhen the navi seeks to invoke the emanations of the Supernal Maggid they will take up a continuumof self-purification, and through prayer and meditation they will praise and bless Ha-Shem, and theywill unify their soul with the Holy Sefirot, the Divine Names; only when unification is accomplished willthey invoke the emanations of the Supernal Maggid, for apart from unification the invocation of theGreat Maggid is judgment.The names/emanations of Metatron are called upon in a Holy Sanctuary or Sacred Circle, and they arefrequently invoked within the Light Wheel – invocations of the Supernal Maggid representing one ofthe dimensions of the secret consecration of the Light Wheel within the tradition.At times, when there is a vision to be sought for the people, the vision bringer will go out on spiritualretreat and invocations of the Great Maggid will become their occupation until the heavens open, andthe vision dawns, and the voice of Yahweh comes to give a word for the people.The crystal skull is a common talisman of Archangel Metatron, and the sacred feathers of the eagle, aswell as the vulture, are associated with Metatron, especially those of the eagle.Typically, before seeking acquaintanceship with the Supernal Maggid initiates will seek knowledge andconversation with the Archangels of the Sacred Circle, and the other Archangels of the Tree of Life;likewise, they will only call upon the emanations of Metatron in their daily continuum when they havebecome acquainted and have received divine permission or authority to do so – until that time theyalways tend a special continuum in order to invoke the Supernal Maggid, ensuring that they areprepared to receive the spiritual influx that comes with Archangel Metatron.There is much that is taught of Enoch-Metatron in the tradition, but this is the essentialintroduction to the practice of invoking the emanations of the Supernal Maggid; later, perhaps,more of the teachings on Enoch-Metatron will be shared, but this is enough for a beginning.82

Metatron: A Holy Contemplation & UnificationsThe name of Archangel Metatron is Mem-Tet-Tet-Resh-Vau-Nun; when you have purified yourself in an appropriate mannerand are unified with Adonai, then calling upon Shaddai andprogressing in unification, meditate upon the holy name of theGreat Maggid and deep mysteries will be revealed.To accomplish this desire-energy (the Serpent Power) isuplifted to the brow star and held there in repose; it isthis that opens sight into the World of the Holy Spirit.(See the practice of the Blessed Name and the brow stargiven elsewhere – it is a practice for the uplifting of theSerpent to the brow.)Contemplation of the Holy NameMem is the upper and lower firmament, the “waters” above and below, and it is the substance of allcreation, fluid and flowing, ever changing; it is the celestial dew and heavenly rain and it is the cloud,the water, and the ice, from height to depth, the expanse of the all – so it is that the Glory Body ofMetatron, the Archangelic Emanation of Adam Kadmon, encompasses the Great Matrix of Creation,Beriyah, Yetzirah and Asiyah, light of heavens, fire and ice of hells, and all realms, worlds and universesin between, Little Yahweh, Little IAO.Tet in the Serpent, and more, the Great Dragon – “So Elohim created the great dragons…” (Genesis1:21); this is the force of the primordial in the sun, moon, planets and stars, and the force of theprimordial in the earth, and we shall say it is the Twin Currents of Sun and Moon entwined around theClear Light current in the Spine of Adam Kadmon – this emanating as the Great Maggid and allcreation. So, too, we shall say that there is the Spirit of Yahweh and there is the Spirit of the Dragon,the Spirit of the Dragon being the Spirit of Yahweh manifest in the ignorance (demiurge), in theunconsciousness, and it is all reality arising from this deep sleep and unconscious dreaming of theHuman One until he-she awakens and remembers El Elyon, Eheieh.The Baal Shem is Baal Teli; the Master of the Name is the Master of the Dragon – but a Masterof the Dragon is not necessarily a Master of the Name.In the double Tet there is a secret, for spelt out there are four Tet, and these are the primordial rootsof the Divine Powers of the Sacred Circle, the primordial elements in their innate purity, the Memstanding in the name as the Fifth Element of Space, the nature of which is Ain, from which all arises;this alluding to the Great Vision of Melchizedek, the Great Angel the Glory Body dimension of MessiahMelchizedek, Enoch, the True Initiate.83

Resh is the Face of the Holy One of Being, the Big Face and Small Face, the Holy Face that shines uponthe righteous, and the light of their faces radiant with the glory of Ha-Shem as Moses, and yet more asAdonai Yeshua in the Transfiguration, his entire body radiant with the glory of God; at the highest levelof the Vision of the Throne of Glory before the gaze upon the Supernal Throne, the image of the One-Who-Sits-Upon-The-Throne is the Great Maggid, Metatron, Little Yahweh.Vau is the power of the Six in Beriyah communicating the Supernal Influx into the Lower Worlds, and itis the power of the Soul of the Messiah that has come and is coming; this the Great Maggid of MelekhMessiah (Melchizedek).Nun is the cessation of all in repose – the realization of the Supernal Light, the Clear Light, and it is theEnd-Of-Days in the One-Without-End (Ain Sof).Mem-Tet, contemplate the mystery of the golem before the reception of the radiant holy breath ofGod; Tet-Resh, contemplate the Good Serpent uplifted and the Light of the Spiritual Sun on EasterMorning; Vau-Nun, contemplate the Judgment, the Day-Of-Be-With-Us when we shall meet AdonaiMessiah in the air, and the Apocalypse – such is the Holy Name of Archangel Metatron. Look and see!If you want to meditate upon the Holy Name of the Great Maggid and gain insight into these mysteries,then meditate with full kavvanah upon the primordial four one hour, and then envisioning the HolyLetters of the Name as white-brilliance shining in the Great Void of radiant darkness, rest your mindupon them as the object of meditation; seeing and hearing, listening and hearing, abide in HolyRemembrance.There is another holy contemplation on this name threefold, and it is as follows:Mem-Tet is the Light of the Holy Crown that shines when the Serpent is uplifted and redeemed; Tet-Resh is the Body of Glory emerging from this Body of Truth; Vau-Nun the Body of Emanation of theHoly Tzaddik appearing in the worlds throughout all time, past, present and future.When Enoch walked with Ha-Shem in the Body of Emanation there was no one righteous upon theearth, not even one single person to receive the Light Transmission, and so he was taken up in divinerapture, for the Continuum of Light Transmission could not be manifest in his generation; when thereis a Desire to Receive to meet and embrace the Desire to Give, then the Emanation of the Holy Tzaddikappears, and where there is righteousness and truth, the Light Transmission occurs, all according to thedegree of the Desire to Receive.Three UnificationsThe number of Met-Tet is forty-nine, the number of the Gates of Understanding, the fiftieth being theentirety of the Holy Name; if you want to gaze into that Holy Gate into which the prophet Moses couldnot see, but which is known to the apostles of the Risen Messiah, meditate upon the following84

unification until all thought and desire are brought into cessation, and in pure radiant awareness, lookand see, listen and hear, and know.Met-Tet corresponds to the unification of Eheieh and Yahweh: Yod-Alef-He-He-Vau-Yod-He-He(Yah-Ah-Ho-Ho-Vey-Yeh-Ha-Ha)This is the essence of the ascension to repose, the power of the realization of the Body of Truth.Tet-Resh corresponds to the unification of Eheieh and Elohim in the same way.(Ah-Ah-La-Ho-Ha-Vo-Yah-Ho-Ma)This is the ascension to movement, the power of the realization of the Body of Glory.Vau-Nun corresponds to the unification of Eheieh and Adonai in just the same way.(Ah-Ah-Da-Ha-Na-Ya-Yo-Ha)This is the compassion of the ascension, the appearance of the Holy Tzaddik, the power of therealization of the Body of Emanation.You can meditate upon these each in and of itself, but you can also envision the brow, heart and navelstars and intone them into these centers – if you do this, circulate the light-power down, up, beforeand behind, and to the left and right, as in the Middle Pillar; but do not do so in vain, but only with fullknowledge of the unifications, a full purification and unification through inward cleaving, for it is aninvocation of direct Supernal or Supramental Influx performed by the adepts of the Holy Order.It must also be said that there are unifications of these unifications using the same formula, weavingone unification with another, and that there is a simple unification of one sacred chant with themwithout further weaving.The Middle Pillar & Holy MaggidimIf you wish an introduction to Metatron, perform the Middle Pillar; then, invoke the Holy Maggidimand envision their emanation from your Body of Light – Metatron above, Raphael to the east, Gavrielto the west, Michael to the south, and Uriel to the north; Sandalfon is the Holy Ground, Sacred Circle,the Light Wheel.Metatron corresponds to Keter; Michael to Da’at; Rafael to Tiferet; Gavriel to Yesod; and Uriel toMalkut in this practice – envisioning their emanation outwardly, hold the vision of them inwardly intheir corresponding centers.85

There is a chant of a permutation of the Pentagrammaton reflected in this: Sha-Yah-Va-Ha-Ha;according to the masters of the tradition this is a chant driving out all evil from the people and theland, light dispelling all shades and shadows.When this Body of Vision is manifest, using this sacred chant all klippot are shattered and all holysparks are uplifted.A Secret Oral Teaching & YichudThere is a secret hidden among the Holy Names of Metatron – they are the Names of Yahweh Vehayahand Shaddai.Yahweh Vehayah literally means, “That Which Was, Is and forever Shall Be shall come to pass,” and thisis Da’at at the level of Beriyah, the active expression of Archangel Metatron.Shaddai literally means the “Almighty,” and this is Yesod at the level of Yetzirah flowing out of theactive expression of Da’at at the level of Beriyah.The Body of Metatron is a Palace of Lights and the Kerubim are Gates of Light in it – the essence of it isin Eheieh, the foundation and structure is in Yahweh Elohim, and its secret center is in Yeshua Messiah,and the entire radiant display is in Kallah Messiah, the Shekinah of Messiah.With this in mind, you may wish to contemplate and bring about a unification given in the Book of theApocalypse, in the rehearsal of the Song of Moses and Song of the Lamb in the Great Exodus, YahwehElohim Shaddai, “Lord God Almighty” (Revelation 15:3).(Sha-Ah-Yah-Da-La-Ho-Yah-Ha-Va-Ma-Ho)This is a sacred chant of the Great Exodus, the Great Liberation through Hearing the Word; andwe may say, it is a chant of the End-Of-Day, a chant of the World-That-Is-Coming.When there is a need to look and see a Vision of the Apocalypse for the people, this is the unificationthe vision bringer will perform – but to perform it their soul root must correspond to this unification, asthe soul root of Kali Shemesh who corresponds to Shaddai, or else there must be a window of power,an auspicious time in the Sphere of Mazlot, and in either case there must be divine permission, theaffirmation of the Spirit of Holiness that it is to be performed.This unification corresponds to the purification of the psychic or astral atmosphere for themanifestation of the perfectly clear mirror of prophecy if one has knowledge of Ha-Shem and isgranted the power of the Yichud; if performed in the descending weave, according to the will of ElYon,it is an invocation of the Supernal Grace of the Lamb and New Jerusalem into the Sacred Circle.(Yah-Ah-Sha-Ha-La-Da-Vey-Hu-Yah-Ha-Ma)86

Of the play of these holy Yichudim nothing more can be said save to one who draws near and whoknows already.87

Metatron Purification MeditationIf you wish to attain Knowledge, Understanding and Wisdom –*Habad*, and wish to be blessed with the experience RuachHa-Kodesh, you must purify yourself and abide in a state ofpurity and holiness, cleaving to Yahweh and the HolyShekinah.All self-purification begins with confession and repentance,and is sealed with baptism – confession and repentance of sin,and cleansing with living water.death.Now the body and the world, by nature, are klippot (husks ofdarkness), and grasping at name and form, and grasping atpersonal history, are klippot; the soul is in the body like thegrain of wheat in the husk and the world is as a husk upon theLight Realm, concealing it, and so name and form is a husk,and personal history is an accumulation of husks upon husks –cleaving to this is as though cleaving to a corpse, and it isAs it has been written: “The wages of sin is death.”Listen and hear! The Initiate, Enoch, walked with Ha-Shem and was no more, for El took him; walkingwith Ha-Shem he resembled Ha-Shem, and he was without sin, and so he did not die but was taken upin divine rapture – his body became Light (Or) and Truth (Amet), and like a rainbow in the sky hevanished, passing into the Clear Light of Ain Sof, the One-Without-End.How did Enoch purify himself in such a way as to be taken up in divine rapture? Letting go of selfgrasping,desire and fear, he cleaved to Ha-Shem, loving Ha-Shem with all of his heart and all of hissoul, and with all of his mind and all of his body; his only thought and desire was Ha-Shem, and nothingbut Ha-Shem, and with his soul and his life he was unified with Ha-Shem, with Adonai, Shaddai,Yahweh and Eheieh.Among the Navim and Mekubalim an open secret is known – to desire anything more than the HolyOne is sin, for such desire removes a soul from the presence of the Holy One and is as a cord bindingthe soul to the gilgulim; cleaving to the body and world, or to name, form, and personal history, is toremove oneself from the interior presence of Ha-Shem and to create the cause of the bondage of thesoul to future incarnations – hence it is the cause of sorrow and suffering, death.Thus, confession is to look and see the plight of sorrow and suffering, and its cause, and repentance isthe cessation of cleaving to anything other than Ha-Shem.88

In this there is another open secret known by the holy ones, the tzaddikim – there is nothing but Ha-Shem; all that appears is the glory of Ha-Shem, the presence and power of Ha-Shem, the HolyShekinah. Recognizing this all cleaving is purified, for in all things the soul cleaves to the Holy One andShekinah; and so, in the fullness of life, Enoch cleaved to Ha-Shem and Ha-Shem took him up in divinerapture.This is not a thought in the mind or a vital sentiment – for thought and vital sentiment are klippot,impurities; but rather, letting go of self-identification with name and form, and personal history, andletting go of the finite reason and intellect, and in place of it generating a new self-identity with fullyevolved and divine being, bornless being, it is pure seeing, hearing and knowing as Enoch, the Initiate.Indeed, this is not a thought or vital sentiment, but is a state of meditation (hitbodedut) – letting go ofname and form, and letting go of all thought and thinking, and all petty desire, meditate (hitboded)upon Ha-Shem and the Holy Shekinah.With your heart, cleave (devekut), and in your mind, constantly meditate (hitboded) on the DivinePresence – let there be no other thought in your mind other than your love of Ha-Shem, seeking thatthe Divine Presence might rest upon you and bind itself to you. Again and Again, in your mind, inquire,“When will I be worthy for the Holy Light of the Divine Presence to indwell me.”In our generations, in these latter days, we have limited faith and intelligence and we must strengthenour love and reverence of Ha-Shem. In your mind, therefore, you must perpetually meditate upon Ha-Shem and the Holy Shekinah, meditating upon your love and reverence of Ha-Shem. Even in the midstof a holy activity, such as the study and contemplation of the Torah and Gospel, it is good to pausefrom time to time and to meditate upon the Divine Presence. In all that you do, you can do this and it isgood, for in it you are blessed. God be praised!When you lay down to sleep you can do this as well, intoning the Shema and praying, as you go tosleep meditate upon the Divine Presence, and with your heart cleave to Ha-Shem.When you wish to enter into a high state of meditation (hitbodedut), then you should retreat to BetHitbodedut, a Meditation Room, or else go out into the wilderness; if you are seeking to enter into thehighest and inmost states of hitbodedut, then you will wish to take a companion with you, for therecan be great danger, so that while one meditates, the other prays, keeping vigil, standing watch.When it is natural to pray and meditate, and when there is no effort to bring yourself to study andcontemplate the Holy Torah and Gospel, and when Shabbat and holy events are occasions of great joy– then, truly, Adonai is with you and your soul has been restored to you.If and when you become tempted or distracted, confession and repentance are very simple – recognizethe temptation as temptation, or distraction as distraction, and return your heart and mind to themeditation; if self-cherishing arises, or pride, arrogance, greed, lust, envy, jealousy, fear, anger, hate ordoubt, or any such thing, recognize it for what it is, *klippot*, and turn away from it and turn to God.89

Indeed, if your heart runs to false lights of Klippah Nogah, return it to the Place (Makom), God, theTrue Light.In these dark and perverse times, in the midst of the modern religion of psychology and the like, weare told that such klippot are only “natural” and should be accepted as part of the “human condition,”“human nature”; in part this is true – for they are natural to the unenlightened condition of humankindand the unregenerated bestial nature (nefesh behamit), but they are not natural to the holy neshamahor the Human One of Light (Messiah) in us. The one who says to you, “It’s only human,” or who says,“You are only human, why seek to be more than human, you can’t,” recognize as the Adversary(Satan), for such was the voice of the one who tempted Adonai Yeshua in the wilderness, seeking toget him to turn away from the True Light to Klippah Nogah; and no doubt, the Adversary stalked Enochin the same way, but as in the case of Adonai Yeshua he did not turn aside. Praise the Lord!Recognize temptation as temptation, distraction as distraction, and do not turn aside, but abide inmeditation upon the Divine Presence undistracted – this is true confession and repentance, and it isthe Way of Redemption, the Way of Holiness.The ignorance, the demiurge, the darkness that rules this world, is powerful, and there is a potentdownward and backward pull on the soul, a psychic and spiritual gravity that grips the soul to hold it inbondage; the world is dominated by admixed (titanic, archonic) and hostile (demonic) forces, andthrough many lives the soul has accumulated sin, karmic conditioning under the dominion of the law.There is a holy sanctuary of grace, however, in Hayyah Yeshua, the Risen Messiah, and there is thedivine assistance of the tzaddikim and maggidim – there is the mercy of God, the love of God; and sowhen we face a powerful challenge of temptation, or feel as though we are being overwhelmed bydarkness, we can take sanctuary and invoke the blessings and protection of The Name and HolyShekinah, and the Divine Powers, the Mystical Body of the Risen Messiah.Among the holy tzaddikim and maggidim Enoch-Metatron can be an immeasurable help, for whenEnoch passed into the Great Ascension he was translated into Archangel Metatron on account of theSacred Heart – his love of God and his compassion for all beings. On the threshold of crossing into therepose of the Primordial One – perfect repose in Ain Sof, he prayed and called upon El Elyon, desiringto serve Yahweh Elohim in the labor of the harvest of souls; and so Enoch prayed to be empowered toteach and initiate among the divinities, and prayed for the power to send forth emanations into allrealms, worlds and universes of the Great Matrix, to teach and initiate all manner of sentient beings, soas to facilitate their salvation, their enlightenment and liberation. Thus, the Supreme, acting throughHis Supernal Shekinah – Himself manifest as the Holy Mother of all, empowered Enoch, translating himinto Archangel Metatron.Enoch realized the Soul of the Messiah – Supernal Consciousness, but he was not the Messiah sent tothe world, for he did not bring down the Supernal Light into the world, as there was no one to receiveit, and he did not preach the Holy Gospel of the Messiah, for the Holy Torah had not yet been received,90

nor had the prophets spoken the Word of Yahweh, and so the fields of the harvest were not ripe; thus,seeing the bondage of souls and the salvation destine for them, having the Sacred Heart, he yearned tolabor for the Great Exodus, the Resurrection and Ascension of all.Just as Ha-Shem fulfilled the heart’s desire of Enoch, translating him into Archangel Metatron, thePrince of the Face, so as Metatron he is empowered to impart all manner of blessings, and to helpfulfill the inmost heart’s desire of all beings for the knowledge, understanding and wisdom of God, andtheir yearning for union with God – enlightenment and liberation. Thus, if a soul yearns for God anddesires to cleave to God, and meditates (hitboded) upon love and reverence of the Divine Presence, anemanation of Archangel Metatron will come to them, and will purify and blessing them, sanctifyingthem before the Divine Presence, if they know to invoke him; if and when a soul is established in theexterior Divine Presence and calls upon Metatron, he will come to guide that soul into the interiorDivine Presence, the Supernal Shekinah, the Shekinah of the Supreme.If you seek to call upon the Prince of the Face and be uplifted, abide in the exterior Divine Presencethrough meditation upon love and reverence for the Divine Presence, unifying your soul with Adonai;then, having cultivated the Holy Fire of passionate yearning for the Beloved, invoke the Great Maggidand pray to be set on fire with Ruach Ha-Kodesh, the Holy Spirit – and so Archangel Metatron willcome to you and will commune with you, all according to the will of the Supreme.Now Metatron is as the attendant and great guardian of the Holy One in the Bridal Chamber, and soapart from unification with Adonai, the exterior Divine Presence, the Lower Shekinah, the invocation ofMetatron is pure judgment; therefore the invocations of Metatron are not for the newcomer or theimmature soul, but are for those who have matured in the Divine Life and who have labored towardsthe interior Divine Presence – those on the threshold of the Fruition Stage, Ma’aseh Merkavah.If you wish to invoke the Great Maggid for purification and blessing so as to enter into the interiorDivine Presence, and you have accomplished the labor of preparation, then here is how to do so:Union with Archangel MetatronGo into Bet Hitbodedut, or go out to a place of power in the wilderness, and perform an appropriateouter purification, and worship in the Divine Presence of Ha-Shem, giving praise and thanks to the HolyOne of Being.Then, at the outset, abide in Primordial Meditation – abide in the Divine Presence.When it is time, and the Spirit moves, make offerings to Ha-Shem and the Divine Powers, andremembering the Holy Gospel, give praise and thanks to the Holy One, the Messiah and Ruach Ha-Kodesh, and take sanctuary.Envision Ruach Ha-Shemesh in your heart and from it envision a ray of light shoots forth, magicallyappearing as an image of Yeshua Messiah holding the Book of Seven Seals, the Holy Gospel,91

surrounded by the Great Luminous Assembly of the Divine Order – see all of the holy ones with him,Yohanan the Baptizer, St. Lazarus, the Holy Mother and Bride, the Twelve Saviors, the prophets and soon; with praise and thanks, bow down to Adonai Messiah, and bow down to the Holy Gospel, and bowdown to the Community of the Elect, the true Holy Church.When you have bowed down three times, envision this radiant display blessing you with streams oflight, then envision the entire display dissolve into fluid flowing light that goes to the top of your headand pours down into you as you intone: Ah-Ha-Yah.Then, again envision the Spiritual Sun and a ray shooting forth to manifest as your Holy Tzaddik orApostle, the Great Angel of the Lord and the Holy Bride – as before bow down three times, and in justthe same way as with the Outer Sanctuary, receive the blessing of the Inner Sanctuary.Then do the same with the Secret Sanctuary of the Threefold Body – this is the Holy Tzaddik alone, asEnoch.Inner and Secret Sanctuary requires that one has actually been received and has thecorresponding empowerments, the experience of Light Transmission with a Holy Tzaddik orHoly Apostle.The Body of Truth (Amet) is in Primordial Meditation, Primordial Contemplation – if having departedfrom it, the initiate now returns to it.When it is time, and the spirit moves, envision your body as though formed of clear crystal light, and asthough hollow inside, and envision the Clear Light Channel, like a hollow straw of crystal light, goingfrom Root to Crown; and see the five Holy Stars, Root and Navel, Heart, Bow and Crown – with this,also envision the Solar and Lunar Channels interweaving at the points of these vortexes of light.In the Brow envision Mem, in the Navel envision Shin, and in the Heart envision Alef – let Rauch Ha-Shemesh shine in the Sanctuary of the Heart, the Heart Star and Alef being in the midst of the goldenorb, all the other Holy Stars shining like pearl light, sparkling with rainbow hues.As you put on this Body of Vision take up the sacred chant: Ah-Ma-Sha, and let the chant strengthenthe Heart, Brow and Navel Stars, focusing on each with its corresponding sound in the chant.Then, let your focus shift to your Brow Star and envision that it ignites into a Sun of White Brilliance inthe center of your head, and from this envision a ray shoot forth, magically appearing as the image ofArchangel Metatron.Image of the Maggid: Metatron appears as the Human One, with the Face of the Child, the youth ofsixteen years old, most beautiful and androgynous in countenance; his body is as sunlight and his robesare white brilliance, and he wears a golden sash across his-her chest, and a golden sash around his-her92

waist; he-she has one thousand wings filled with eyes, and his-her tongue is a sword of flashing fire,like lightening, and his-her eyes are a blazing nuclear fire; he-she wears a holy crown and great jeweledcross, and is surrounded by four Hayyot, with the four face each; surrounding this entire Partzuf israinbow glory – it is an awesome and beautiful vision, such as no other archangel of Elyon, the MostHigh.(The Holy Name Yahweh Vehayah is engraved on the crown and a great diamond is set in the center,with many diamonds studding the crown; and Yod-Nun-Resh-Yod and AGLA are engraved upon thecross – and it is studded with rubies, sapphires and diamonds.)Such is the appearance of the Archangel of Diamond Being, Messiah Melchizedek.Take up the sacred Chant:Torahkiel Yi-Hi-Vi-HiTorahkiel Yah-Ha-Va-HaTorahkiel Yo-Ho-Vo-HoIAOAs you chant, envision the appearance of Metatron growing more and more brilliant – and becomeaware of the venom of the serpent in your body, and all manner of the shades and shadows of thepeople and land appearing in your body as all kinds of venomous and noxious things, creeping andcrawling in the interior space of your subtle body; now shift your chant, hearing Metatron take up thechant with you, and intone: Sha-Ma-Ah, and as you do this envision the rainbow glory transforminginto fire, and fire streaming from Metatron, and going to the top of your head, and pouring down intoyour body, burning up and turning into ashes all unclean things in your subtle body, and so purifyingthe people and the land.When this is accomplish, shift you chant again, and hear Metatron shift with you, and intone: Ma-ShaAh, and as you do this behold the rainbow glory restored and a firmament magically appear below theDivine Image, and envision this living water pours down through the top of your head, washing awaythe burnt remains of all that is unclean and evil, leaving nothing of it behindThen again, let the chant shift, and hear Metatron shift with you, intoning: Ah-Sha-Ma, and as you dothis envision Archangel Metatron laying hands upon your head – as though the touch of spiritualnuclear fire, and breathing upon you the radiant holy breath, filling you with the Holy Spirit,illumination.Now let the chant shift with yourself and Metatron to the origin: Ah-Ma-Sha, and from the blessing andempowerment granted by Archangel Metatron, see the Body of Vision radiant with glory a thousand93

times more brilliant than at the outset; then once again take up the opening chant of invocation asbefore.Using the Holy Letters in your Interior Stars as an offering, see them dissolve into sparkling light of theircorresponding colors (blue, white and red respectively), and envision streams of that sparkling lightascend through your light-body and going out the top of your head as prayers sent through Metatronto El Elyon – it is the offering of your mind, heart and body as a merkavah of the Divine Presence;offering in this way hold this conscious intention.When the offering is made, then take up the holy chant:Yo-Ho-Vo-Ho VehayahYu-Hu-Vu-Hu VehayahYi-Hi-Vi-Hi VehayahYey-Hey-Vey-Hey VehayahYah-Ha-Va-Ha VehayahAmenAs you are chanting this envision the Divine Image dissolving into white brilliance, and envision thatwhite brilliance becoming a light seed on top of your head; envision that it sends down rainbow rays oflight into your light-body, and envision that you, your light-body, is transformed into the JeweledImage of The Name: the tip of the Yod is white brilliance, its body of the Yod is ruby red, your head; theUpper Hey is sapphire blue, your shoulders and arms, the Vau is golden light, your torso; and the FinalHe is emerald green, your hips and legs.Then intone the sacred and holy chant: Yah-Ha-Va IAO, and envision an influx of the white brilliancetransforming all of the Holy Letters into white brilliance, diamond-like light sparkling with rainbowhues.Becoming Diamond Being, with the heart-wish for Supernal Mercy, Supernal Grace, to pour out on allbeings, intone: Ah; as you do this, envision the Clear Light Dissolution, you dissolving into all.Abide in this Perfect Purity, Perfect Union, as long as you can – all by way of Divine GraceArising from this Clear Light Union the navim are often blessed with visions and prophecy.When your soul stirs again, worship in the Divine Presence, offering praise and thanksgiving, and prayfor the people and the land – pray for all beings; as a Holy Seal, dedicate the light-power and meritgenerated by the practice to all beings as an offering before the Presence of Ha-Shem. This completesthe Meditation of Self-purification with Metatron, or Union with Metatron.94

Integration of Union with Daily LivingWhen you go out into the world and among the people, walk with Ha-Shem; meditate continually uponthe Divine Presence, and walk in beauty and holiness, extending all manner of blessings to the people,to all good creatures.Walk in the world and among the people aware of all as the Holy Shekinah of Yahweh Elohim; aware ofevery sound-vibration as the Living Word of Yahweh Elohim; receiving every thought and emotion asthe wisdom display of the Divine Mind of Yahweh Elohim – walk with Ha-Shem in this way, cleaving toHa-Shem and the Holy Shekinah.In essence we shall say: Love Yahweh Elohim, and love your neighbor – all your relations.And so we shall remind of the teaching of Adonai Messiah: “Blessed are the pure in heart, for they willsee El.”Union with the Holy TzaddikIn the Inner Sanctuary, the empowerment of communion with the Great Angel of the Lord comes fromthe Holy Tzaddik or Apostle; therefore a practice of Union with Holy Tzaddik is integral to theContinuum of Union with Metatron. If an aspirant has a Root Tzaddik, then this is with their RootTzaddik, and performing this Union they relate with their Holy Tzaddik in kind on all occasions; if anaspirant has not been received so as to have an actual Root Tzaddik, then Union with the Heart Tzaddikmay stand in place of this and they should remember their Heart Tzaddik in their interactions with allof their relations.Drawing Down Blessings: UnificationsThrough this practice an initiate becomes empowered to unify Eheieh with all of the Divine Names –when an initiate is called upon by the Spirit of Yahweh to bless the people and the land, they will unifyEheieh with each Name in succession, descending; when they are called to uplift the people and theland to El Elyon they will perform the unification with each Name in succession, ascendingThe kavvanot of the descending unifications are the embodiment of the blessing powers of the HolySefirot, and the kavvanot of the ascending unifications are those of the Lamb and New Jerusalem, theHoly Apocalypse.Union in SleepWhen you are going to sleep, having intoned the Shema and prayed, meditate upon the DivinePresence; then, visualize the Body of Vision of Diamond Being – the Body of The Name, gathering thislight in dissolution into your Heart Star as a Holy Light Seed, send it out the top of your head, dissolveinto Clear Light, pure radiant awareness; abide in this Perfect Faith.95

Union in AwakeningWhen you awaken in the morning, remember The Name and the Body of Vision before you arise; thengo and wash your face and hands, intone the Shema and Seal the Directions with Yah-Ha-Va IAO.The Celebration of the Holy ShabbatWhen an initiate of the Holy Order take up this Continuum of Union, the actual Union is performed onthe morning of every Shabbat, so that going into the Community of the Faithful and Elect, andentertaining worship, discourse and fellowship, they be the blessings of the Continuum of Union withMetatron into the Circle.If and when they are called to invoke a special blessing, they may arise at midnight on Shabbat eve toperform the Union, or else they may rise early and go out at predawn and perform the Union;otherwise, it is performed at sunrise, or thereafter, before they go to the celebration of the HolyShabbat in Community.Bet Hitbodedut: Meditation RoomA secret room or holy sanctuary is considered essential to initiates of the Order of St. Gabriel, or tothose who labor in the spiritual work of the navim – for there must be a place of spiritual retreat; it is aphysical talisman of their love and devotion, and the Continuum of Light Transmission.There is something to be said of Bet Hitbodedut, however, as manifest by the navim andwonderworkers of the tradition – it is kept clean, pure and holy, and it is a “secret room,” which is tosay that the profane or non-initiates are not allowed to enter into it.The Continuum of Union with Metatron requires some space for spiritual retreat.This outlines the essential Continuum for Union with Archangel Metatron.96

The Power of Metatron: Yichudim of EheiehThe Power of Yichudim of EheiehThrough unification with the Blessed Name and Hayyah Yeshua we areempowered to bring about the Yichudim of Eheieh; but also it is anempowerment that comes through the Continuum of Union with theSupernal Maggid, Metatron, for Enoch embodied the SupernalRealization of the Divine I Am, and this was the cause of his beingtaken up in divine rapture without experiencing death.If you wish to gain insight into the Yichudim of Eheieh, seekingknowledge, understanding, and empowerment to perform them;make a continuum of the study and contemplation of the Holy Booksof Enoch – but more so, study and contemplate the Gospel of St. John,praying that the Holy Spirit reveals the mysteries of Eheieh, the DivineI Am, for the very essence of these mysteries is taught by AdonaiMessiah in this Holy Gospel.Eheieh and Yah: Descending, unifying Eheieh with Yah, corresponds to the inmost essential LightTransmission, and it is the invocation of the spiritual wisdom of the Messiah and the Twelve Saviors;hence, the full Light-power of the Savior, the Human One of Light, Messiah Melchizedek. Ascending,unifying Yah with Eheieh, is the full cessation and dissolution of all – the manifestation of theContinuum of All Self-Liberating as it arises; hence, the gnosis of the repose of the Messiah in El Elyon.Eheieh and Yahweh Elohim: The descending Yichud corresponds to the invocation of the Great Visionof the Supernal Abode, the Pleroma of Light, and the gnosis of the Immortals, the Living Ones of theOrder of Melchizedek; the ascending Yichud is the uplifting of the upper regions of Shamaim into theSupernal World, and gnosis of the transcendence of the heavens.Eheieh and El: The descending Yichud is the invocation of Supernal Mercy, Supernal Grace, and allblessing power is in it; the ascending Yichud is the gnosis of formless illumination and the releasing ofthe most subtle gradations of sin – it may accomplish the tikkune of the breech of the Holy Shabbat,preserving life.Eheieh and Elohim: The descending Yichud is the generation of the Glory Body Dimension, countlessemanations of the Glory Body as appearances to those in need and as light realms and heavens formedas sanctuaries for spirits and souls; the ascending Yichud is the purification of the most subtle sinsthrough the mystery of the grace of the Apocalypse.Eheieh and Yahweh: The descending Yichud corresponds to the inner dimension of the LightTransmission, as in the Transfiguration, and to the intimate knowledge of the Living Word – the innerand secret Gospel of Truth, and to the Vision of Hayyah Yeshua; the ascending Yichud is the97

purification of speech, just as the Yichud of Eheieh and Yah is the purification of mind, and it is thegnosis of Hayyah Yeshua, the Risen Messiah, in the Upper Room.Eheieh and Yahweh Elohim Tzavaot: The descending unification is the invocation of the Supernal Influxthrough the holy maggidim, and knowledge of the maggidim as the emanation of the Light-presenceand Light-power which is the Messiah and Metatron; the ascending Yichud is the empowerment of themaggidim as they carry prayers in ascent and worship in the Divine Presence, uplifting them, and it isthe Light Transmission manifest among the divinities and spiritual beings-forces, illuminating them andbringing them into the service of the Divine Will and Divine Kingdom, the Continuum of the LightTransmission.Eheieh and El Shaddai: The descending Yichud is the invocation of dreams and visions at the level ofthe Supernal Sefirot, and empowerment to enter into the dreams of souls to teach and initiate, orimpart the Light Transmission; also, it is the invocation of Supernal Light and Supernal Maggidim intothe astral earth. The ascending Yichud is an invocation of the experience of ascension in dreams andvisions, whether through the abodes of Shamaim or the chambers of the Palace – through this Yichud asoul is empowered to go to the Place of Meeting at midnight and communion with the Presence of Ha-Shem; also it is the uplifting of the lower regions of Shamaim to the Supernal Abode.Eheieh and Adonai: The descending Yichud corresponds to the Supernal Influx through the MiddlePillar and the embodiment of Supernal or Messianic Consciousness, and all corresponding blessings;also it corresponds to the purification of the earthly zelem, body, and the generation of the Body ofEmanation – this Yichud invokes the incarnation of the souls of tzaddikim and the maggidim for thesake of the harvest of souls, and with a special empowerment or divine authority it may be use in thepractice of the arayot, seeking to conceive and give birth to a soul of the highest grades.Eheieh and Eheieh: Ah-Ao-Ha-Ho-Ya-Yo-Ha-Ho; this is a great and supreme mystery that cannot bespoken – but of this is has been said that it is a Yichud alluded to at the burning bush, the teaching ofwhich was only communicated by Yeshua Messiah to St. Lazarus and his Shekinah Consort, the Towerof the Flock (Magdalene); the empowerment of this is given by the Risen Messiah alone to those whocan abide in the Body of Amet (Truth).Eheieh and El Elyon: This is the Yichud that brings about the unification of all Supernal Roots, upliftingall to the Knowledge and Crown of Adam Kadmon; accomplishing this Yichud many have beheld theVision of Atik Yomin, the Ancient of Days. (The Yichud of Eheieh and Elyon corresponds to the Vision ofthe Eternal Youth.)Eheieh and AGLA: The descending Yichud is the invocation of the Holy Dove as at the Sacred Jordan;the ascending Yichud is intimate knowledge of the mystery of the Crucifixion – this Yichud bears thefull power of the Rite of Ransom or Redemption.98

Eheieh and Yahweh as Ah-Ha-Yah-Ha-Va-Ha: This is the full power of the Gnostic and LightTransmission; and it is the influx of the power of Arik Anpin into Zer Anpin through the Union of Abbaand Imma in their Supernal Essence.These are the supreme and holy Yichudim of Eheieh which were accomplished by Enoch but wereembodied and transmitted for the first time by Messiah Yeshua.Having written of these Yichudim we must say that there is a great need for purification of teachingssurrounding the Divine I Am, for in these dark and perverse times many vainly claim realization of the IAm and espouse all manner of teachings in the Name of the I Am, deluding themselves and leadingmany aspirants astray from the True Path – with this in mind we shall intone the Yichud of Elohim andShaddia: Ah-Sho-La-Doe-Ha-Yo-Yah-Ma, praying for the shattering of the dominion of the klippot andthe redemption of all holy sparks.This is a Yichud corresponding to the Root of the Soul of Kali Shemesh, Elijah and Yohanan theBaptizer; cleaving to the Messiah and binding our soul to that of the Holy Tzaddik of Messiah,we pray that the Yichud is accomplished – Amen.What is the realization of the Divine I Shall Be? It is the embodiment of the Perfect ThunderIntelligence – Messianic Consciousness, and the fullness of the Supernal Light-presence and Lightpower;such a soul bears the living presence and power of Son or Daughter of the Living One (anImmortal) and has a Glory Body akin to a Supernal Maggid – they have no part in the vanity of theworld, nor are they inclined to it.This corresponds to the Rosicrucian Grade of Ipsissimus – the Holy Masters of this SupernalGrade are not of this world and do not speak of their Attainment; only for the sake of thetransmission of the outer, inner and secret Gospel was this attainment spoken of in MessiahYeshua, and that through the Holy Spirit to the apostle Yohanan the Beloved recording theMystical Gospel of Holy Remembrance.O El Elyon, we praise you and bless Your Holy Name, and we cry out, proclaiming Yeshua – “Yahwehdelivers!” And so we pray that we might be blessed and consecrated – sanctified, having put on theBlessed Name and calling upon the Supernal Maggid, to accomplish the Yichudim You intend, allaccording to Your Supernal Ratzon; amen.99

The Art of Prayer & The Way of the Navim – ProphetsWhen an initiate is called by the Holy Spirit to take up the Way of the Navi –the way of the vision bringer for the people, they will begin a continuum ofself-purification and consecrate themselves, and they will put the call to thetest to see if it is from the Divine Presence, or if it is from Klippah Nogah orthe Spirit of the Other Side. The Way of the Navi is founded upon mysticalprayer and meditation, as well as sacred ceremony; prayer and meditationbeing the cornerstone of any continuum that labors to enter into propheticstates of consciousness – quite naturally, a spiritual person called to the Wayof the Navi is extremely zealous and passionate in their faith, extremelydevote and pious, and strongly driven to prayer and meditation, communionwith the Divine Presence. Thus, feeling the reception of a call by the Holy Spirit they will uplift that callin prayer, searching their soul and inquiring into it, and they will have a constant question: “How shall Ibecome worthy of the Divine Presence, that she might come to rest upon me and bind herself to me,and how shall I make ready for the reception of Ruach Ha-Kodesh, or become worthy to look and see,and listen and hear in the World of the Holy Spirit?”The words spoken to the novice during their reception into the Community of the Elect especially applyto a person receiving the call to the Way of the Navi: “Enflame yourself with prayer – pray andmeditate without ceasing; invoke often.”This, indeed, is the Way of a Navi. Their heart is set into the Sacred Heart and their mind rests upon thelove and reverence of God continually; and so with their speech and body they cleave to the DivinePresence, becoming a holy chariot (merkavah) for her, a vehicle of Divine Grace.Three Times of Prayer & Way of PrayerThere are three sessions of prayer each day – morning prayer, afternoon prayer and evening prayer;these correspond to the three patriarchs and their shekinah consorts (matriarchs) Abraham, Isaac andJacob respectively, which is to say Hesed-Mercy, Gevurah-Judgment and Tiferet (Rehamim-Compassion), for these patriarchs and matriarchs form the holy chariots of these Sefirot.Thus, these three sessions of prayer are under the dominion of the Divine Names El, Elohim andYahweh (pronounced Yo-Ho-Vo-Ho in Tiferet). The Divine Names Yah (or Yahweh pronounced Yah-Ha-Va-Ha), El, Yahweh Tzavaot and El Shaddai specially resonate with morning prayer; the Divine NamesYahweh Elohim, Elohim Givor, Elohim Tzavaot and Shaddai specially resonate with afternoon prayer;and the Divine Names El Elyon, Eheieh, Yahweh (pronounced Yo-Ho-Vo-Ho), and Shaddai El Haispecially resonate with evening prayer – Adonai resonates with them all.100

These times of prayer are a procession around the Sacred Circle, and thus these three sessions areunder the watch of Raphael, Michael and Gabriel, respectively, and correspond to the Spirit of Yahweh,Spirit of Counsel and Might, and the Spirit of Understanding and Wisdom.The morning prayers correspond to the unification of the soul with Adonai, establishing a person in thein the kingdom of God that day, and binding the Holy Shekinah to their soul; the afternoon prayerscorrespond to the unification of the soul with Shaddai, purifying the soul so that it might pass up in theascension; the evening prayers correspond to the unification of the soul with Yahweh, consecrating thesoul and drawing it up in the ascension. When all three are in place, having been performed with fullkavvanah and devekut, the soul is unified with Yahweh Elohim, and through Yahweh Elohim withEheieh, El Elyon.Every day, then, the faithful and elect run and return, and the navi, the prophet, is especially zealous inthis, for ascending they labor to bring down blessings for the people and the land each day – in thesedark and perverse times it is especially crucial, for very few know how to arise and invoke blessings soas to sustain and uplift the world.In what has been shared you have the keys to empowerment in the three times of prayer each day.There is a special blessing at predawn through sunrise, and the very first hours of the new day, and somorning prayers correspond with Mercy-Hesed; in the morning we give praise and thanks to God, andworship in the Divine Presence with joy, and we invoke all manner of blessings, mercy and grace forthe people and the land – and so praying for the people and the land we are blessed, for we are amongthem.Naturally, we will join our prayers with the corresponding Divine Names, empowering them to ascend,and we will call upon the corresponding angels of God, invoking the assistance of the Divine Powers inour labor for the people and worship of God; for such is the way of mystical prayer taught in thetradition.The afternoon is a time of restriction and judgment, as we can feel in our body and mind later in ourworkday, and so afternoon prayers correspond with Gevurah-Severity; in the afternoon we give praiseand thanks to God, and worship in the Divine Presence with holy awe, and we invoke all manner ofblessings in the form of judgment, which is to say blessings of purification and liberation from thedominion of the klippot, freedom from all shades and shadows, all forms of negativity, as well asprayers corresponding with the principle of holy sacrifice and offerings, and the generation of positivemerit. Essentially, we invoke the Supernal Grace of the Apocalypse, and pray for all obstructions to theReception of the Bride, the Second Coming, to be removed from the people and the land, and so fromus.The evening is a time of reflection, integration and repose, and of a withdrawal from the world, and soevening prayers correspond to Rehamim-Compassion, the union of Hesed and Gevurah; in the evening101

we give praise and thanks to God, and we worship God in love and reverence, and in our prayers weremember and preach the Holy Gospel to the spirits and the dead, contemplating and celebrating deepmysteries, and we invoke the Blessings of the Middle Pillar, the illumination and salvation of the peopleand the land, praying that all might be drawn up in the Great Resurrection and Ascension in the fruitionof life.These sessions of prayer are our active offerings or sacrifices to God Most High each day, and may becoupled with external offerings of lights, incense and various things that might be set upon the altar orin the shrine, such as food and drink offerings, flowers and the like; to those sessions of prayer given asan offering we join our practices of holy meditation and/or sacred ceremony.Psalms and other readings of corresponding Scriptures may be joined with these sessions of prayer,extending and empowering them; likewise, prayers written my tzaddikim or communicated bymaggidim may also be included, adding a special blessing of light-power to our session of prayer.However, unlike our Jewish and Muslim brothers and sisters, our sessions of prayer are not prescripted,but rather we have been taught as Christians to pray from our hearts and to be active andcreative in our prayers, to live in the Divine Presence and Holy Spirit, and to let the Holy Spirit praywith, in and through us – thus the bulk of our prayer sessions are prayers of the heart, prayers inspiredin the moment, vibrant and alive, honoring Hayyah Elohim, the God of the Living.It is for this reason that the Sophian Gnostic lineage has no set liturgy – living in the Spirit, alivein the Spirit, there is no need, no lack.A Transmission of Instructions on PrayerNow when you pray, go within and abide within, and going within, go upwards, divesting your soul ofthe heaviness of the body, passing into the Body of Light to pray; cleave in your heart to the RisenMessiah and Shekinah of Messiah, and focus your mind completely upon the words of your prayer,their deeper and esoteric implications, drawing out each word of your prayer, praying with fullkavvanah. In this way, as you pray, go from one grade to another in ascent, becoming more deeplyimmersed in your prayers and your communion with the Holy One, the Divine Presence and DivinePowers.When the soul is divested from the body, extraneous thoughts cannot enter into the mind, nor can anynegative emotions arise – when they do there is a breech in kavvanah, and a degrading of devekut;when this happens, restore your focus, rekindle your passion, and do not turn aside. Alternatively, ifand when such a distraction occurs you can use it as a vehicle to restore your focus, effectivelytransforming it – receive the foreign thought or strange emotion as a call to pray for those who arebound up in such things, and receive it as an outcast and fallen spirit come to be reintegrated anduplifted into the Light Continuum, and so offer it up to the Divine Presence. In any case, do not getentangled in the play of attachment and aversion, and do not give it power by struggling with the innerdemon – rather as the Lord teaches us, “Do not resist evil.” Thus, either do not give into it and do102

nothing with it, and it will disappear on its own, or transform and uplift it, and so it will no longer be aproblem – there will be no distraction.Primordial Meditation and inspirational readings can be good preparation for prayer, as well as otherpractices – to truly pray we must be in the right space, in an elevated state of consciousness; often wemust generate the right state, though at other times no generation is required, for naturally andspontaneously we find ourselves in the appropriate state for prayer and worship – cultivating an activeprayer life this becomes obvious and is well known.We want to pray with holy awe and joy, with reverence and love – this is the gate through which weenter into the Presence of God. Thus, in preparation you may say to yourself, “To whom do I wish tobind myself – with who to I wish to unite? To the Holy One who emanated, created, formed and madeall worlds with the Living Word, who gives them existence and sustains them.” Then contemplate theimmeasurable loftiness and greatness of God, Ain Sof, and contemplate the glory of God, Or Ain Sof,pervading all of creation and you – in this way to will then enter the Supernal Worlds, the World of theAngels and Holy Sefirot.Do not be as the outer and unspiritual Christian, the immature in faith – Do not pray for your ownneeds, for such prayers do not ascend and do not attract the maggidim to carry them in ascent; theyare not Christ-like. Rather, always pray for the sake of the glorification of God, and for the sake of thepeople and the land – pray for all sentient beings, for all have the same basic needs and desires, and intheir fulfillment is your fulfillment; God and the holy angels know your needs, and when you pray forthe people and the land, and you glorify God, the Divine Presence and Divine Powers will naturallycome to you and your needs will be fulfilled, all as ordained by the Supreme, Elyon.If there is to be any prayer for yourself, let it be for the heaviness of the head and heart, and let it befor the blessing and empowerment to be of the greatest possible benefit in the Great Work – let it befor such things as knowledge, understanding and wisdom, strength of faith, hope and love, and all thatis needed to labor in the harvest of souls, all that is needed to bless and uplift the people, and to glorifyGod Most High, El Elyon.This is a good and noble prayer not for yourself alone, for whatever you are lacking in this regard, theHoly Shekinah also lacks, for you are her instrument in the world, her vehicle in the world, herconscious agent upon this Good Earth; not praying for yourself alone, as part of the Whole, what thepart appears to lack exists is in the Whole, and so praying for the Whole, the part will no longer lack.Praying in this way you will lack nothing, for as an individual inseparable from the universal, in truthyou already lack nothing, all apparent lack is a delusion in the mind: You need only be open andsensitive, and you will receive everything, and so you will have everything to give; you need only beempty of yourself, and you will be Spirit-filled.103

When you pray, trust in the Spirit of Yahweh, and set aside all doubt – abide in the Divine Presence; ifyou do this your prayers will be charged with Divine Power and all your prayers will be fully effective,powerful.The power of Speech and the Word in its fullness is in the Human One, and every word is a completeconcept, and is a spiritual entity, and reaches into the heavens and beyond into God, the Divine Mind,the True Light; if you place all of your strength into your words in prayer you will perceive the lightpowerin them, and you will see how they shine in worlds and universes beyond, even in the SupernalAbode, and you will find in your very words a direct connection with the Holy One of Being, Ain Sof.Indeed, our first and foremost our main link with God is through words, and through the innerdimensions of the Holy Torah and Gospel – the Word, spoken and written, prayed; placing fullkavvanah upon words, cleaving to Divine Presence with your heart, wonders will transpire in yourprayers, and perhaps all of your speaking will become a prayer-invocation with Divine Power, as withthe holy navi, the holy prophets of God.Be very aware, very conscious, of the real *Power of Speech*; when you are fully conscious of thePower of Speech, then you will know the real Power of Prayer and your prayers will be empowered bythe Divine Presence and Divine Powers.In truth, all prayer has an effect, even the prayers of a babe in faith who is just learning how to pray.Even when you do not feel strength in your prayers, or it seems as though there is no Light-power andLight-presence in them, nevertheless you must pray; this may be the most important of all times topray, for there is great need for help among the people and in the land at such times, as though thepeople and the land is under siege by archonic and demonic forces, and you are experiencing thatgreat conflict of forces inwardly, within yourself, and so you must respond as a conscious agent of God,the True Light.You prayers are not meant to be confined to the three times of prayer – these are times of specialfocus and offering to the Holy One; but truly, we wish to turn to God in prayer often throughout theday – throughout the day we want to uplift the people and the land in prayer and walk in a prayerfulway, walk in a sacred manner, as Light-bearers, Healers and Peacemakers. Indeed, our aim is to praywithout ceasing in all that we do, not only to attend to a few sessions of prayer in the day, for such isthe true Divine Life – it is knowledge and conversation with God, communion with the Divine Presenceand Divine Powers.If you wish to empower your prayer life, make a regular habit of the study and contemplation ofthe Holy Torah and Gospel each day, drawing blessings and light-power from the HolyScriptures, especially from their esoteric meaning – performed with kavvanah and devekut,such study and contemplation becomes one of the loftiest forms of mystical prayer, invokingmany supernal blessings upon the people and the land, and often bringing and influx of RuachHa-Kodesh.104

In conclusion, we can say something more about the three times of prayer – elsewhere we have saidthat there are times that are auspicious for Yichudim. In general, morning prayers correspond to a timeof descending Yichudim; afternoon prayers correspond to a time of ascending Yichudim; and eveningprayers correspond to a time of descending and ascending Yichudim performed together.Midnight PrayerThose who are very zealous in their faith, or those tending a special continuum, often arise at midnightfor a fourth session of prayer – this prayer session is under the dominion of Eheieh and Metatron, andcorresponds with Archangel Uriel in the Sacred Circle and the Spirit of Knowing and Seeing Yahweh;when holy tzaddikim arise at midnight for prayer and meditation, the foundation of their prayers isstudy and contemplation of the Holy Torah and Gospel, and their prayers are for the outpouring ofSupernal Grace upon the people and the land – the fruition of these prayers is accomplished throughTransference of Consciousness and the accomplishment of all Supernal Yichudim that is in it. Often, atthis holy hour when the Holy One “disports Himself with the righteous,” the 72 Names of God arerecited in the Sphere of Mystery for the liberation of souls – the power of all Yichudim is in this holysession of prayer.Of this prayer session it has been said: “When the world is sound asleep and dreaming, the holy onesare awake – they draw near to the One-Who-Never-Sleeps, El Elyon.”This session of prayer is never demanded of anyone, but it is an offering of pure love – the fruition ofpure love is union.These are the base teachings given in the Sophian Gnostic tradition on the cultivation of a prayer life;from this foundation many other teachings are given – some of which will follow.Although these teachings on the cultivation of a prayer life in maturation are given in the Orderof St. Gabriel, these teachings correspond to all Holy Order of the tradition, and are a standardstudy and practice of initiates of all Orders – we all pray and we all make offerings of prayer,each according to our capacity.105

Prayers for the Divine Presence & the WorldThe Zohar teaches us, saying, “A stirring below causes a stirringabove,” and likewise, the masters of the tradition have said, “TheSupernal Shekinah transmits her blessings to the Holy Shekinahbelow when the faithful and elect pray, meditate and performsacred ceremony – worship below invokes and empowers theworship above, so that what is offered on earth is offered in heaven,and what is bound or release on earth is bound or released inheaven, the fate and fortune of all being set into the Human One.”Indeed, the Human One is the image and likeness of all of the HolySefirot unified, all in their configuration corresponding to SupernalMercy; and the Holy Sefirot of Zer Anpin, which constitute theSupernal Adam (Human One), are the channel-ways through whichthe shefa and ruhaniyot flows from the Supernal Shekinah to theHoly Bride, the Divine Presence in the world. Thus, it is in the Human One that heaven and earth,pleroma and entirety, are united, and all Supernal Blessings are manifest in the world.This reflects the necessity of the Divine Incarnation, for until the fullness of the Human One shone inthe World and the Sun of God was embodied in the Human One, the image and likeness of theSupernal Adam was not complete and made manifest, and so the fullness of the Supernal Blessings wasnot made manifest in the world and the Pleroma of Light, the Supernal Abode, was not revealed.Through the Divine Incarnation all Supernal Blessings have been brought down, save for thoseblessings of Supernal Grace only manifest at the time of the Apocalypse, in the World-That-Is-Coming,when all is accomplished and drawn up in the Great Ascension at the End-Of-Days; the flow of SupernalBlessings, Supernal Grace, is the Continuum of Light Transmission manifest in Adonai Yeshua Messiah,so that the Holy Shekinah in the world received the full influx of the Supernal Shekinah, the Shekinah ofthe Messiah being made manifest in the world.These are the works of the Father in the Son, the uplifting of the Holy Bride as the image of theSupernal Mother manifest below. Of these good works Adonai Yeshua said, “Very truly, I tell you, theone who believes in me will do the works that I do and, in fact, will do greater works than these,because I am going to the Father” (John 14:12).Now Malkut is called the Community of Israel – the Assembly of the Faithful and Elect, the Body ofChrist, the Holy Church; Yesod is called the Holy Apostle, and Tiferet is the Spiritual Sun, the Soul of theMessiah – the Apostle and Church, when manifest in True Gnosis, is the embodiment of the Soul of theMessiah, the merkavah of the Sun of God in the world. Therefore Adonai Yeshua said, “I will dowhatever you ask in my Name, so that the Father may be glorified in the Son” (John 14:13).106

Of Malkut, the Holy Shekinah below, it has been said, “She has no light of her own, but she receivedher light from the Holy Sefirot above when the faithful and elect worship God in spirit and truth, andpray, meditate and perform sacred ceremony – when the Flame of the Continuum is trended, the HolyLight of the Supernal Shekinah is drawn into Malkut, the Lower Shekinah.”This is the spiritual labor of the gnostic apostolic succession and all of the faithful and elect associatedwith it – the manifestation of the fullness of the Shekinah of Messiah and a labor towards the SecondComing; for through their daily prayers and meditations the Spiritual Influxes of the Supernal Sefirotare all drawn down into Malkut and the fullness of the Holy Shekinah, the Divine Presence, is manifestin the world – the Gate of Kingdom of God, the Light Realm, is in the world.Thus, in truth, the faithful and elect do not pray for themselves alone, but they pray for the people andthe land; yet more, however, they pray for the Divine Presence, the Holy Shekinah, so that she shouldnot be diminished or found lacking, but be manifest in her full glory and power in the world – by thisthe entire world is blessed and sustained, preserved until the fruition of the End-Of-Days.It is this that will bring about the Apocalypse – the fruition of the Divine Revelation, the Reception ofthe Holy Bride.If and when the faithful and elect neglect their prayers and withhold themselves from meditation, Godforbid, then the Divine Presence is diminished in the world, and in place of the Mercy of God,Judgment is manifest – the influx of archonic and demonic forces of the Other Side that enter when theDivine Powers are not invoked and manifest in guardianship.Indeed, the prayers of the morning invoking Mercy, the prayers of the afternoon invoking Judgmentand the prayers of the evening invoking Compassion are not offered up for the sake of ourselves alone,but rather they are offered up for the sake of the Holy Bride, the glorification of God, and for the sakeof the people and the land, the entire world – the spiritual life and practice is not for the sake of ourown enlightenment and liberation, but for the sake of the enlightenment and liberation of all.Thus, when you pray to God for anything, be aware of yourself as a member of the Mystical Body ofthe Messiah, as part of the Divine Presence in the world, as though you are an emanation of her; then,asking the Holy One for what you desire and need, ask on behalf of the Holy Shekinah, the DivinePresence, so that her fullness might be manifest. When you pray in this way you can be assured andhave faith that your prayer will benefit the Divine Presence, and if you cleave to the Shekinah ofMessiah, properly unifying your soul with her, the influence and blessing invoked will be transmitted toyou, and through you it will be transmitted to the people and the land – when you pray in this waywhat you speak will come to pass as you speak it, all as ordained in Elyon, the Supreme.Now the Holy Name in which all of the Holy and Supernal Sefirot are brought into unification is “AdonaiYeshua Messiah” – and so it is called the Supreme Name, the Holy Name before which all spiritualforces are subject, before which every knee shall bend and every head shall bow. Adonai is the Holy107

Shekinah, Malkut; Yeshua is the Apostle of Light ( or Holy Tzaddik), Yesod; and Messiah is the Sun ofGod, Tiferet – putting on the Blessed Name this Light-presence and Light-power is embodied in you, solong as you cleave in faith and do not doubt, trusting in the Spirit of Yahweh.This is the Holy Name in which we pray, meditate and enact sacred ceremony, the Holy Name to whichwe join all other Divine Names – it is the Holy Name that activates all Divine Names, manifesting thefullness of their Supernal Power; thus in every prayer we speak, whether made audible or held in theheart, we seal our prayer with the Blessed and Supreme Name, and that seal is effective because wehave put on the Name of our Lord and Savior, the Sun of God, the Human One of Light.In these dark and perverse times, some putting themselves off as spiritual teachers and guides toothers would claim that because they have “attained” they have no need to pray and meditate, orperform sacred ceremony – bluntly put, such a person is ignorant and has attained nothing, they are aninfidel posing as a holy one; for as has been said, and as true tzaddikim know and understand, ourprayers, meditations and sacred ceremonies are not for ourselves, but they are for the fullness andglorification of the Divine Presence, and they are for the sake of the entire world – and the world isalways in need, obviously so! What holy one would ever neglect their sacred duty – their prayers andmeditations, knowing the dire need of the world, and beholding the great sorrow and suffering in it? If,in fact, a soul has attained realization in Christ, and the Sacred Heart is embodied in them, then all themore love and compassion demands their holy service, and all the more the Holy Spirit will pray,meditate and perform sacred ceremony with, in and through them – only dark and hostile forceswould ever propose otherwise, the shades and shadows that hate the Divine Light and do not want theContinuum of Light Transmission manifest in the world.No, indeed, those who have been blessed to attain anything will immerse themselves in the spirituallife and practice even more so, knowing the sweetness in the communion of the Divine Presence asfriends and lovers of God, the True Light, and as elder brothers and sisters who are compelled by loveand compassion to tend to the welfare and well-being of their younger siblings – in terms of help thatmay be given there is nothing greater or more beneficial than spiritual assistance through prayer,meditation and sacred ceremony, the spiritual assistance that delivers souls from their bondage.Here we may say that prayer is especially important, for by it the special power of the Human One,“Speech”, is unified with the Holy One and Shekinah, and it is the active and intelligent invocation of allthat the Divine Presence needs to fulfill the Ratzon of El Elyon, and so all sentient beings are greatlyblessed by prayer.The fullness of the Divine Presence is one reason that our daily offerings of prayers are necessary, butthere is also another – to uplift the people and the land, to redeem the world, to shatter klippot anduplift and reintegrate holy sparks to the Light Continuum (Yahweh).There are great archonic and demonic forces that dominate this world and that seek to hold spirits andsoul in bondage – indeed, there is a great conflict of forces in the world, and throughout the entirety,108

and wherever the Divine Light manifests, an equal and opposite Darkness arises against it. This isreflected in the dullness and denseness that often comes to plague the faithful and elect at times oftheir service, at times of prayer, meditation and sacred ceremony, and all of the strange and fitfulemotions that may arise, all of the odd desires and extraneous thoughts that suddenly enter duringspiritual practice – as though the angels of the archons and demons rushing in to extinguish the HolyLight and Fire of the Lord. In fact, according to master of the tradition, this is exactly what is happeningwhen such distractions occur, for these influences come from the Broken Vessels, from the dominionof the klippot.Through prayer with full kavvanah and devekut we seal the gates to the Other Side, and likewise, whenshades and shadows enter, or influences of the klippot, they enter in order to be rectified, uplifted andredeemed – and from one day to another, though at times seemingly they are often the same, in truththey are not the same at all; one day one portion is uplifted and redeemed, and another day anotherportion presents itself to be uplifted and redeem. So it goes in the continuum each and every daythroughout an initiate’s spiritual life, some portion of admixture in the world being purified andclarified, and some portion of darkness being dispelled and the holy sparks being extracted from it.As much as in prayer an initiate is as a priest, drawing blessings upon the people in worship of God, soare they as a spiritual warrior in battle with archonic and demonic forces as a defender of the peopleand the land – an exorcist; all shades and shadows that come in prayer, meditation and sacredceremony are either pacified, enriched, subjugated or destroyed, all as is necessary, right and good.There is, in truth, nothing personal in the internal challenges, conflicts or struggles that arise in thespiritual life and practice – they are not personal at all, they are transpersonal, universal; mystics fromaround the world speak of the titanic and demonic being-forces that comes from the subtledimensions of creation and that seek to distort and obstruct the Divine Intention in creation. Anyonemaking any progress in the Great Liberation will swiftly encounter them – indeed, they do not wantLight-bearers, Healers and Peacemakers to come into being, and they do not want a harvest of souls,but rather their intention is the continued bondage of souls, and in the case of the dark and hostileforces their delight is chaos and the destruction of souls.Thus, as much as the fullness of the Divine Presence and drawing down of Supernal Blessings, ourprayers are for the defense of the people and the land, the guardianship of the Continuum of LightTransmission – and in these dark times this guardianship becomes even more crucial, for the way ofthe modern society and culture is a radical invocation and worship of archonic and demonic powersaround the clock, such forces being called “good” and called “success.”Every day, in materialism and consumerism, with the full force of media and technology, prayers arecontinually offered up to the demiurge and archons, as well as to their shadows, the forces of chaosand darkness; just so, every day the faithful and elect must call upon Ha-Shem, and invoke the Divine109

Presence and the Divine Powers, and worship the Holy One for the sake of the people and the land – ifthe faithful and elect neglect their duty, then who in these times will attend to it?According to the masters of the tradition, the sustenance and preservation of the world rests upontwelve holy tzaddikim or apostles in every generation who embody the Twelve Powers of the TwelveSaviors, and there are twenty-four holy elders who labor with them – the prayers, meditations and thesacred ceremonies they perform are literally the guardianship of the world, and with them, as though agreat luminous host, are all of the faithful and elect in the world, altogether forming a Great Matrix ofLight. The prayers of the Assembly of the Faithful and Elect empower those of this Holy Circle ofTzaddikim and Elders of the Divine Order, as well as those of all of the holy tzaddikim who labor withthem.Thus, tending the Flame of the Continuum each day, offering up our daily prayers and meditations, andenacting sacred ceremonies, we strengthen the Matrix of Light in the world – if and when we feel weakor overwhelmed in our spiritual labor, nevertheless there are those who are strong, and performingour duty we add to their strength and all are victorious that day, all in the Risen Messiah.Here we shall say that if there is such a thing as a “holy war” it is this: It is the continuum of thespiritual life and practice performed each and every day among the faithful and elect around the world– it is in holy study and contemplation, prayer and meditation, and the enacting of sacred ceremony,all in the Divine Spirit. Indeed, the great conflict and all of its battles is within the human soul, withinthe human mind, heart and life, and when we turn to the Holy One in prayer and meditation, and unifyourselves with the Holy One and Shekinah, the Divine Powers prevail and are victorious – God, theTrue Light, is glorified.All of this is well known to the navim, the prophets, for having sight into the realms, world anduniverses of the inner dimensions – the subtle dimensions of the Entirety, they are fully aware of theplay of cosmic and spiritual forces, and the great conflict of forces; all of the prophets of all wisdomtraditions have spoken of them; likewise, having sight into the World of the Holy Spirit, the SupernalWorlds, they know the reality of God and the blessings God bestows, and how to commune with Godand unite their soul with God, and how to invoke blessings for the people and the whole world – whatis a matter of faith to the believer, is a matter of gnosis to the prophets, for they have seen and heardand know, and they bear witness to what they know, bringing their vision to the people, speaking theword of Ha-Shem.Now in this we are not speaking only of the Christian stream, but of all streams of Light Transmission inthe world – all authentic wisdom traditions that have their root in the Primordial Tradition, the DivineOrder; and in the Gnosis of the Cosmic and Primordial Christ, we know and understand that all of theprophets of all of the living wisdom traditions are true, and that all embodiments of the Divine orEnlightenment are true – all holy emanations of one and the same Light-presence and Light-power, allmessengers of one and the same God or Truth, the True Light.110

Yet, each must labor in their stream, each must labor in their field, each must manifest the HolyContinuum in that form given to them by the Holy Spirit, all as ordained by Elyon, the Supreme. Thereis a need for many different gospels, or as our eastern siblings would say, many different dharmas, andalthough spirits of chaos, demons, would have us confuse and arbitrarily mix them, degrading themand making them less effective, nevertheless these gospels or dharmas must be maintained distinct,each in and of themselves, all for the sake of the people. This is the kavvanah and devekut in a livingtradition, akin to kavvanah in prayer and meditation, which forms an effective vehicle of LightTransmission and the Great Ascension, each according to various version of karmic visions and variousSoul Roots; each is a Portal of Light through which certain souls are destined to enter and ascend to thePleroma of Light, each and every soul being predestined to ascend through the Holy Gate with which itresonates in its unique essence.Thus, each and every day there is a need for the prayers of all of the living traditions, all of the livinggospels or dharmas, for by the prayers of the various streams of Light Transmission the correspondingPortal or Gate of Light is manifest and opened, all according to the Ratzon of Elyon, the Most High;each day, each and every Holy Gate needs to be manifest and opened so that spirits and soulspredestine to pass through it might do so and be drawn up in the Great Exodus, the Great Liberation.We tend the Gate of the Christ Revelation – Christian Gnosticism, Christian Kabbalah, all for the sake ofthose souls destine to enter and ascend through it, and all for the sake of the glorification of God, theTrue Light.The key of this Portal or Gate of Light is the Blessed Name of Yeshua, Adonai Yeshua, Yeshua Messiah,Adonai Messiah and Adonai Yeshua Messiah; and we shall say the key of the Portal or Gate that iscoming into being is Kallah Messiah, Or Kallah and Kali Kallah – for such is the prophecy in our lineage,the coming into being of the Woman of Light, the fruition of the revelation of the Human One of Light,male and female unified in one Body of Light.All of this is instruction on kavvanah and devekut in prayer – for the fullness of kavvanah and devekutin prayer assumes full knowledge and understanding of how and why we pray, awareness of what weare actually doing on spiritual and metaphysical levels when we offer up our prayers each day; it is nota religious duty, but it is a spiritual labor, a spiritual work, in service to the people and the land, and theDivine Presence.Here it must be said, as it is known to true prophets and apostles, on a certain day it could very well bethat the prayers of a single individual in Christ might be what preserves and sustains the entire worldthat day; hence, the prayer of one single individual could be the salvation of the world on that day.Therefore the prayers and good works of each and every individual each day are important, and theprayers of each individual are important and are powerful – some day it may be that an individual’sprayers spoken in secret might save the world!111

When an individual’s prayers might serve to save the world we do not know; God knows. However,knowing that one day our prayers might serve in this way, naturally we pray every day, as though eachday it is the salvation of the world – such is the way that navim, the prophets, pray, for they know thattheir prayers are a holy sanctuary for spirits and souls, deliverance.A Most Essential Continuum of PrayerIf and when a person does not know what to pray, or if and when they are too preoccupied withmatters of daily living to do into the heights three time a day, Adonai Yeshua taught a perfect prayer ofSupernal Mercy and empowered it for all generations by praying it himself – The Lord’s Prayer. If thisholy prayer is prayed with full kavvanah and devekut in faith, and it is unified with the Blessed Name ofYeshua Messiah, it will accomplish the intention of each of the three times of prayer when prayed atthat time, if only a person remembers Hayyah Yeshua, the Risen Messiah, and remembers to pray it; allthree times of prayer are fulfilled in it.Anywhere, at any time, the Lord’s Prayer may be prayed inwardly – so there is never a reason to miss asession of prayer in the day; for in the midst of anything this prayer may be spoken in the heart, held inthe mind, cleaving to the Messiah and Shekinah of Messiah.Having done this throughout the week, then on the Holy Shabbat you may go into the heights whenyou take your rest from the world as ordained in El Elyon.We shall say, if and when you keep a continuum of prayer as a little child in this way, although it is theleast extent to which a continuum of prayer and meditation can be tended, nevertheless it is extremelygreat and lofty – for the grace of the Risen Messiah is in the words of this prayer, all as conceived in theSacred Heart of Adonai Yeshua.Indeed, one there was a great saint in the tradition – a true Sacred Tau, who knew all of the ways ofprofound mystical prayer, holy meditation and sacred ceremony; yet, in humility, as a child in the lap ofthe Divine Mother, he prayed this prayer to the Living Father in the three sessions each and every dayof his life – he would unified his soul with the Supreme Name of Adonai Yeshua Messiah, knowing theunification of all Divine Names in this Most Holy Name, and he would pray the Lord’s Prayer, and thenwould abide in Primordial Meditation, in Union, for the remainder as though a Hashmal of SupernalMercy and Grace. On the Holy Shabbat he would go into the Supernal Heights, running and returningfor the Divine Presence and all his relations – but throughout the week his entire practice was theBlessed Name, the Lord’s Prayer and Primordial Meditation. In between sessions he would abide inPrimordial Contemplation, and if and when there was a need, he would pray for that need by way ofthe Lord’s Prayer. This was his way in the Continuum of Light Transmission throughout his life –anything else he did only for his companions, for the sake of their education and sharingempowerments with them, and yet he was a great vision bringer and wonderworker in the lineage, agreat gnostic apostle, fully realized in Supernal or Messianic Consciousness. Indeed, upon his death thesigns of Rainbow Body Attainment shone forth according to witnesses.112

Once, when a companion inquire of this Sacred Tau why he held himself to so simple acontinuum he said, “How should I, a little child of the Mother, lift the weight of the great andholy ones of the Divine Order – if there is anything to be done, the Mother does it, if I were tothink to do it, it would be presumption and conceit on my part.” Of this Mother Sarah oncesaid, “This is perfect spiritual self-worth untied with perfect spiritual humility – so the MotherSpirit has accomplished everything in and through this holy one, and has even become manifestas him.”Thus, truly, there is great power in a continuum of prayer with the Lord’s Prayer when a personremembers and keeps the Holy Shabbat; coupled with acts of loving kindness, charity, the wholePower and Illumination of the Gospel is in it – yet, it is so simple, anyone who is willing can tend theFlame of the Continuum in this way.Although this teaching on the Most Essential Continuum of Prayer is often given to novices as a placeto begin, and in skillful means it is often given to individuals who wish some practice but are too busyfor very much, it is known by initiates of the Order of St. Gabriel as the “perfect instruction” in the Wayof the Navi.Essential Kavvanot in the Lord’s PrayerAbide for a moment in Primordial Meditation, and return your heart to the Place (Makom); turn yourmind to the Holy One and Shekinah, and cleave in your heart to the Messiah and Shekinah of Messiah– and then pray.Our Father in heaven, hollowed be Your Name – focus your strength on the Holy Name of YahwehYour kingdom come – focus your strength on Adonai-Malkut, the Divine PresenceYour will be done – focus your strength upon Eheieh-Ratzon-KeterOn earth as it is in heaven – focus your strength on the influx of all Holy Sefirot into the Presence-Malkut, and so into your very own body.Give is this day our daily bread – focus you strength on Yeshua-Tiferet.And for give us our debts as we forgive our debtors – focus your strength upon El Shaddai-Yesod.And do not bring us into the time of trial, but rescue us from the evil one – focus your stength uponYahweh Elohim-Da’at.For You are – focus your strength upon El Elyon-KeterThe Kingdom – focus your strength upon Adonai-MalkutAnd the Glory – focus your strength upon El-Hesed113

And the Power – focus your strength upon Elohim-GevurahForever – focus your strength upon Hayyah Yeshua, the Risen MessiahAmen – focus your strength upon Kallah Messiah and the World-To-Come, New Jerusalem.Then, intone Yeshua Messiah, and say Hallelu Yah! Amen; with the conscious intention that all beingsmight be blessed and redeemed.A Kabbalistic Cross may be used to energize this movement if you wish.As in the beginning, this movement of made complete be returning to Primordial Meditation, if only fora moment.These are the essential kavvanot of the Lord’s Prayer.Some initiates begin it with the Shema and the three essential kavvanot of the Shema, as taughtin the tradition; in this way they unify their soul with the Middle Pillar at the outset.114

Contemplation of the Holy Scriptures: Receiving Illuminations“So we have the prophetic message more fully confirmed. You will dowell to be attentive to this as to a lamp shining in a dark place, until theday dawns and the morning star rises in your hearts. First of all youmust understand this, that no prophecy of scripture is a matter of one’sown interpretation, because no prophecy ever came by human will, butmen and women moved by the Holy Spirit spoke from God” (2 Peter1:19-21).We have given the first practice taught to aspirants to the Way of theNavi in the tradition – “perfect communion,” and we have spoken of the study and contemplation ofthe Sermon on the Mount in the Gospel of St. Matthew for instruction on the spiritual life in the Wayof the Navi. When this study and contemplation of the Holy Sermon is complete, and the novice is wellversed in the Sermon, this contemplation naturally extends to the entire Holy Bible, including HolyScriptures that were not included in the Bible by the outer and unspiritual church.The Holy Scriptures come through men and women moved by the Holy Spirit, just as prophecy – theyare illuminations of the minds and hearts of holy men and women, and in this sense they are the wordof God revealed to us; they provide teachings and instruction in the spiritual life and practice that leadsto God or Enlightenment, and if we are called as a navi in the assembly, they give us the proper contextinto which to place the word, dreams and visions we are given, and the means to put all spirits to thetest to ensure that they are from God, the True Light – for true prophecy does not contradict what hasalready been revealed to us, and so spirits and angels that are from God will not teach us anothergospel that what has been revealed to us.And so Adonai Messiah teaches us, saying, “Do not think that I have come to abolish the law or theprophets; I have not come to abolish but to fulfill. For truly I tell you, until heaven and earth pass away,not one letter, not one stroke of a letter, will pass from the law until all is accomplished” (Matthew5:17-18).Even more so, if you wish to receive Ruach Ha-Kodesh and enter into prophetic states ofconsciousness, then you would do well to know and understand the scriptures and prophecies thathave already been revealed by the Holy Spirit, and seek illumination of the Holy Scriptures through theHoly Spirit – for if we cannot gain an illumination of the Holy Scriptures by the Holy Spirit who inspiredand revealed them, and acquire insight into the esoteric mysteries in them, how could we expect toreceive such inspirations and revelations ourselves? Indeed! Knowledge and understanding of the HolyScriptures, and the acquisition of their esoteric wisdom, comes by way of the illuminations of the sameSpirit that spoke them; thus, true knowledge and understanding of the scriptures and prophecies is,itself, a gradation of prophecy – something of the prophetic consciousness.115

According to the Mekubalim and the Zohar, if a pious or righteous person were to study andcontemplate the Holy Scriptures with full kavvanah, and the time of their death were to come while instudy and contemplation, the angel of death (Azrael) would not be able to draw their soul out of theirbody so long as complete kavvanah remained – such kavvanah is the same as that which elevates thesoul into lofty grades of prophecy, and it is said that the study and contemplation of the HolyScriptures with full kavvanah itself may launch the soul into the experience of Ruach Ha-Kodesh; onemust merely know how to study and contemplate with full kavvanah probing the deep mysteries ofGod’s word. Thus, through the practice of the study and contemplation of the Holy Scriptures, prayingover them and meditating upon them, many have experienced Ruach Ha-Kodesh, prophetic states ofconsciousness.Quite naturally, study and contemplation of the Holy Scriptures is a daily activity of those who sojournthe path in the Way of the Navi – for they are not given to vain and worldly entertainments, but theirdelight is in perpetual prayer and meditation upon the word of God, and the reception of the word ofGod for the people and in service to God; the word of God fills their minds, illuminates their hearts andguides their lives, and their faculty of speech is completely offered up to God for the speaking of God’sword, and no other word but that of God – as is often said, the navim are the passionate and zealousones among us, and they are prone to live as the angels of God, continually in service to God andworship of God in all things.The Baal Shem, the Master of the Name, is the Master of the Holy Scriptures, for as is well known – theHoly Scriptures are the Name of God; here we may speak an open secret: “God and God’s Holy Nameare One (Achad).”If you cleave to the Holy Scriptures with your mind, heart and life – enacting them in word and deed,you will know the Holy One of Being in your very experience of life and commune continually in thepresence of the Holy One; and yet more, you will experience conscious union with the Holy One, Godthe True Light – as Adonai Yeshua Messiah teaches us: He does what he sees Abba doing, and he whohas seen him has seen Abba, for cleaving to Abba, the Supernal Father, with his heart and soul, mindand life, Yeshua Messiah is inseparable from Abba – the Supernal Sefirot; and so it is with us in theperfection of devekut, the fullness of kavvanah.Let the Holy Scriptures instruct you, and let the prophets and apostles of God instruct you – andreceiving their instruction, pray and meditate, and let the Holy Spirit instruct and illuminate you; in thisway you will receive your true spiritual education, and your faith will be fully confirmed in DivineGnosis – the Divine Illumination of the Risen Messiah.When you go to study the Holy Scriptures, at the very outset pray that the Holy Spirit illuminates theirmeaning and reveals their secrets to you, and as you study and contemplate, when inspired, give praiseand thanks to God, and pray for greater illumination, and when your study is complete, again pray forillumination, reflecting upon, contemplating and meditating on the scriptures you have read and the116

illuminations you have received – commune in the company of the Holy Shekinah as you study andcontemplate, and entertain an interior dialogue with the Spirit of God.If you have questions on the Holy Scriptures, you can take them to God in prayer or take them to Godin perfect communion; or likewise, you can use the practice of contemplative meditation taught in thetradition – if you ask in faith, waiting upon the Spirit of Yahweh, Elohim will answer you, and the HolySpirit will illuminate you.Now here we must give a warning to the novice aspirant in the Way of the Navi – do not be as the falseprophets and teachers that are so prevalent in these dark and perverse times; do not pursue the Wayof the Navi in haughtiness or selfish ambition, seeking to exploit peoples for profit, or seeking tobolster yourself or make great claims of yourself, and be careful of strange visions and strangeteachings that may come – visions and teachings that contradict the Holy Gospel and sound doctrine(the Path to Enlightenment). Rather, be a servant to all, as Adonai Yeshua taught us to do, serving thepeople and God, and giving praise and glory to God – restoring the faith and hope of the people as Godhas called you to do.As has been the way of the navim from ancient times until now – be as nothing before God, for that iswhat you are before the presence of El Shaddai. (In this is a profound secret mystery, for when you arenothing before God, then there is nothing but God, the Beloved, as we behold in the Perfect Master,Adonai Yeshua Messiah – the one who is called Emmanuel, “God is with us.”)In closing we may recall a prophecy of the times in which we are living that is well known to initiates,along with an admonition to our spiritual labor in the Light of the Messiah in these times:“For the time is coming *and is now here] when people will not put up with sound doctrine, but havingitching ears, they will accumulate for themselves teachers to suit their own desires, and will turn awayfrom listening to the truth and wander away to myths. As for you, always be sober, endure suffering,and do the work of an evangelist, carry out your ministry fully” (2 Timothy 4:3-5).In the midst of your study and contemplation of scriptures and prophecies, if you believe have beencalled by the Holy Spirit to serve among the navim in the assembly there is one further basic thing wewould encourage you to do – if it has not already transpired in your experience, seek the directrevelation of the Risen Messiah through which your faith will be confirmed and you will receive yourgospel; for apart from this no one can be called to serve as a holy apostle, teacher or prophet inGnostic succession – it is the foundation of all spiritual works and ministries that we are called to do inthe Continuum of the Gnostic and Light Transmission.117

Prophetic Wisdom of the Beatitudes(An Oral Transmission of Introduction)When a novice is received into our Holy Order, first they are given a couple of basicpractices – perfect communion and contemplative meditation of the scriptures; andthen, after a while, a holy tzaddik of the tradition may engage of speaking ordiscourse of introduction, usually based upon the Beatitudes; depending upon theaspirant this speaking may remain in the simple teachings, as the one given here, or itmay venture into deep and esoteric mysteries – whatever the gradation of thespeaking, however, it is an oral transmission of introduction, and an empowerment,as there is a distinct transmission of spiritual energy within and behind the words.Relatively few initiates are formally received into the Order of St. Gabriel, but neverthelessmany initiates gain great benefit from its teachings and practices – thus this oral transmission ofintroduction is recorded to extent a blessing to all who might desire to receive it.In most teachings of this Order the language and terms used are deeply symbolic and carrylayers of meaning beyond their superficial implications – thus much more is being shared thanappears on the surface.The Discourse of Introduction:The Baal Shem (Master of the Name) opened the discourse to novice aspirants of our Holy Order, andtaught them saying, “The Way of the Navi was taught by the Holy Master in the Beatitudes of theSermon on the Mount – if you wish to know our way, listen and hear, then go and reflect, andcontemplate and meditate upon the teachings that are given, and you will know and understand ourway as taught by the Perfect Tzaddik, the Messiah of El Elyon.”Then the Holy Apostle and Baal Shem quoted the passage:When Yeshua saw the crowds, he went up the mountain and sat down; and after he sat down, hisdisciples came to him. Then he began to speak, and taught them, saying… (Matthew 5:1-2)He said, “The surface consciousness is if filled with crowds of thoughts and emotions – some areluminous and good, and accord with the Christ Presence and Holy Spirit, but others are impurities inconsciousness, they are admixed, and even dark and hostile; in the midst of the crowds of thoughtsand emotions on the surface, you cannot discern between what is good and true, and what is evil andfalse, and you cannot hear the Spirit of God (El) that speaks in your heart – in the surfaceconsciousness there is only confusion and ignorance. Thus, if you seek clarity and the illumination ofthe Spirit of God, you must go within and ascend in consciousness; you must abide in the sanctuary ofyour heart – the love of Christ, and draw your consciousness up to the brow or the crown. When youuplift your consciousness in this way, what is luminous and good will remain with you, but what isimpure, all shades and shadows in consciousness, will naturally and spontaneously pass away.118

“If and when you go within and seek to rise up, but you find that you cannot arise, and find that shadesand shadows remain, abide in the sanctuary of the heart, cleaving in faith to Yeshua Messiah and theHoly Bride, and be the silent witness in the Shekinah; as you abide in this way, hold the consciousintention to receive an influx of Divine Light from above, and wait upon the Spirit of Yahweh. If afterthe passing of some time, still there is no ascent, then take up prayers of confession and repentancefor yourself, as well as for the people and the land – uplift all into the Divine Light, reintegrate all withthe Light Continuum (Yahweh).“If and when with prayers of confession you find that you are not able to purify yourself – then, notonly for yourself, but for the people, you must take up a continuum of purification, with prayer, fastingand bathing; and it may be that you need to enact a spiritual retreat, or even go out on a vision questseeking the way to dispel the obstructing klippot (husks of impurity and darkness).“If then the obstruction of your soul’s ascent remains it may be that you have come to a time oftemptation or dark night of the soul and must abide in your faith until due season; if this is the case, itis wise to practice the visitation of tzaddikim and to seek out the counsel of your holy tzaddik, and toattend to the refinement of your life in the Messiah and Gospel, striving all the more to live and abidein the Light of the Messiah, living by your faith – for to live by faith is accounted as righteousness(tzedekah), and it is the generation of merit, good fortune and long life, as we see with Abraham andSarah who met with Holy Melchizedek.“The opening to the Sermon on the Mount alludes to another practice among us – receiving the influxof Divine Light from above and awakening the Serpent Power, the Serpent Power is directed inwardand upward – Godward, through all three channel-ways, and it is brought into repose in the brow starand into cessation at the crown star. In this ascent the interior stars are as though strung upon thisFiery Intelligence like jeweled prayer beads, completely open and in harmony with the Christ Presence;and it is the generation of the Body of Light, the holy body of your angel.“Adonai Yeshua teaches us, saying, ‘When your eye is single your whole body will be filled with light’;this is the repose of the Serpent Power at the brow which generates the Body of Transfiguration. WhenAdonai teaches us, saying, ‘Take up your cross and follow me,’ and we know what this means – this isthe image of the Christ-bearer suspended upon the Holy Cross on the Golgotha, the Mount of the Skull,the Place of the Crossing. This is the cessation of the Serpent Power in the crown star, which is thegeneration of the Solar Body of the Resurrection – the Body of Glory and Body of Emanation arisingfrom the Body of Truth (Amet Ha-Ain);“Now the repose in the brow was the peak of the prophets of under the old covenant, but thecessation in the crown is the peak of the prophets under the new covenant – this cessation invokingthe Supernal Influx and dawn of Messianic Consciousness; this is the power of the Gnostic ApostolicSuccession, and so it is written, ‘The head of prophecy was cut off with the head of Yohanan theBaptist’ – the head of the Perfect Thunder Intelligence, direct utterance, being set in place of prophecy;119

hence, the One Anointed with the Supernal Light of El Elyon who speaks in the Holy Name of Eheieh,the revelation of which is the appearance of Hayyah Yeshua, the Risen Messiah. This is the Holy Onewho is called the “Headless One,” Divine and Supramental Being, and who is also called the BornlessOne – “…without father, without mother, without genealogy, having neither beginning of days nor endof life,” the high priest of the Order of Melchizedek; and so are all who are of this holy priesthood,ordained by El Elyon through Supernal Chrism, the Supernal Grace of Hayyah Yeshua.“If you wish to uplift and redeem the Serpent in you then you must surrender yourself completely toDivine Grace, the Mother’s Force, for it is through Divine Grace alone that the Serpent is redeemed andall is accomplished, and surrendered, you must live like the holy angels of God (El, Elohim), havingdesire only for God and the worship of God, or else, you must be perfect in the Way of Transformationso that in all only God is known; the cessation of the Serpent is the cessation of all thought and desire,the dissolution of Clear Light Union – the Serpent is awakened to this end, and in this fruition theSerpent becomes the Lamb of God, having seven eyes and seven horns seated on a Book of SevenSeals.“When you are accomplished in the first practice, and the labor of preparation is accomplished, thenthere is another holy practice among us you may take up – abide within and envision the clear crystalbody of light, with channel-ways and stars like light seeds; and above your head envision the sphere ofdiamond-like light, sparkling with hues of rainbow glory.“Intone Yah-Ha-Va, Yi-Hi-Vi, Yo-Vo-Ho, Yu-Hu-Vu, Ya-YaHa-YaHaVa-YaHaVaHa until there is an influx ofthe Divine Light from above; this flashes forth swiftly like lightening, and all of the interior stars shinewith this Holy Light, white brilliance with an electric blue hue; when this strikes the Coiled Serpent, theSerpent is set into motion – as the Serpent is set into motion the great sphere is diamond-like lightmagically transforms into the Partzuf of Hayyah Yeshua the Risen Messiah; do not let the SerpentPower move downward and outward, but love the Messiah of El and with conscious intention directthe Serpent inward and upward, and in its ascent, do not lead the Serpent turn aside, but through thegrace of the Risen Messiah let it be offered up in holy sacrifice before El Elyon.“Cleave in ascent, unify each interior star to its corresponding Holy Sefirah, from the root joined toMalkut to the crown joined to Hesed; with the intonement of the Names of God bring your soul intounification (Yichud).Ah-Da-Na-YahAh-La Sha-Da-Ah-YahAl-La-Ha-Ya-Ma Tza-Va-O-TaYah-Ha-Va-Ha Tza-Va-O-TaYah-Ha-Sha-Va-Ha120

Al-Lo-Ho-Yo-MaAl-La“When the Serpent is uplifted to the crown, with the intonement of the Holy Name of Yahweh Elohimlet it ascend through the Human One to the Holy Crown of the Human One; and with the intonementof Eheieh merge with the Human One; and with the intonement of Ah, as the Human One, go intoClear Light Union – the holy utterance that comes will be more than prophecy.“When all is said and done according to the Living Word, worship in the presence of El Elyon and letthe Light of the True Cross (Shin-Tau) ray out to the people and the land; be sealed in Adonai Messiahas on the Day of God, El-Elohim. Amen.“Through this practice many have been blessed with Supernal Habad.“Adonai said, ‘Blessed and the poor in spirit, for theirs is the kingdom of heaven’ – be, therefore, poorin spirit, desiring nothing of this world, this alien realm, save for the fulfillment of needs for the harvestof souls, and making yourself as nothing before the presence of Ha-Shem; become as the holymerkavah, with Adonai as the rider and the Spirit of Yahweh as that which moves you, abiding alwaysin the company of the Shekinah of Messiah – holy communion, ascending and descending for the sakeof the people and for the sake of the Lord God (Yahweh Elohim), all through the grace of HayyahYeshua.“Offer yourself up daily, in morning prayer, to God the True Light, and offer yourself to no other butthe Holy One of Being, and in offering yourself be purified and sanctified, blessed and anointed inservice to El Elyon as a holy priest and prophet of Elyon, a holy apostle of the True Light; abide in theSanctuary of Bet El, becoming as the Holy Sanctuary to all living spirits and souls – walk in heaven onearth, walk with Ha-Shem and the Holy Shekinah.“In the afternoon, offer yourself up in prayer, and arise with the maggid of the Shekinah bearing theRod of Iron shattering the dominion of the klippot; and in the evening offer yourself up in prayer withconfession and repentance for yourself and the people, drawing out all blessings of the mercy andcompassion of Ha-Shem. Indeed, know that you are in the world to pray and to live as the Human One,the Speaking One, and for no other reason than to worship God in spirit and truth, and to serve God allthe days of your life; in this, always, you will abide in the company of the holy tzaddikim and maggidim,the company of the Holy Shekinah – if Ruach Ha-Elohim has called you out from among the people tothe Way of the Navi, then there is no other way for you to live, for such is your call in the Holy Spirit.“Adonai has said, ‘Blessed are those who mourn, for they will be comforted’ – if you know the Pleromaof Light revealed in Hayyah Yeshua, and you know the plight of souls bound up in the Entirety, and yougaze upon the world and the darkness that holds dominion, what you shall behold is a vision of sorrow,a vision of suffering; seeing, let your heart break, and mourn and lament for the people before Ha-121

Shem, and pray to Yahweh, our Savior, for mercy on behalf of the people – for as our Lord and Saviorprayed, “Forgive them Abba, for they do not know what they are doing.”Despise the demiurge and archons, and their great shadows, the demons; but love the people and loveGod – the true prayer of mourning is the prayer hastening the Day of God, El-Elohim, the prayerinvoking the Holy Apocalypse; for in the fruition of the Apocalypse the Age of the Comforter is usheredin, the Lamb of God and New Jerusalem joined in the Bridal Chamber. Inquire of the Holy Spirit, andbeholding the vision of Adonai in the Judgment, seek the illumination of the Holy Spirit to know andunderstand what this means – then the rider of the holy merkavah will speak the secret mystery toyou, all as ordained in El Elyon, the Supreme.“If and when you know and understand the world, and the power that holds dominion in the world,you will not fall to temptation, for you will desire nothing in this world, save for the salvation of souls,the redemption of souls, and the glorification of the Great Name of God in the End-Of-Days.“Adonai said, ‘Blessed are the meek, for they will inherit the earth’ – be humble and gentle in heart, forRuach Ha-Kodesh comes to rest only upon the humble, the gentle; the proud and the arrogant are notof God, the True Light, but are children of the demiurge, children of the Other Side, having no fear ofYahweh and no love of Yahweh – they run to their destruction. Do not give way to the violentinclination, the bestial inclination, the evil inclination, but cultivate the good inclination – lovingkindness, charity.“Now it must be said that humility comes from the fear of Yahweh – and truly, those who see andknow the presence of Yahweh will have experienced fear and trembling, and the fear of Yahweh will bein them; if anyone says that they love Yahweh, but they do not fear Yahweh, they do not know Yahwehso as to love Yahweh, for there is no love of Yahweh apart from the fear of Yahweh – such “love” apartfrom fear is a vain sentiment or concept in the mind, and does not lead to devekut.“We know this in our own experience, for even to enter into the experience of an archangel in visionwill cause fear and trembling, if, in fact, it is an archangel of the Holy One that appears, and the visionis something more than an idle fantasy in the mind. If this is true of an archangel, the power of aSefirah in Beriyah, then how much more so is it true of the direct presence and power of El Shaddai,God Almighty?“It is written, ‘The fear of Yahweh is the beginning of wisdom,’ and the masters of the tradition havesaid, ‘Seeing Yahweh is fear of Yahweh – overwhelming holy awe,’ and all true prophets have had thefear of Yahweh, which brought them into the love of Yahweh, and all true prophets have taught thefear of Yahweh; of the Messiah it is written by the prophet Isaiah, ‘His delight is the fear of Yahweh,’for the Spirit of Knowledge (Da’at) and Fear of Yahweh rests upon him. The nature of such fear, suchholy awe, is humility; for the presence of Yahweh humbles, and by humility we recognize those whoknow and love Yahweh.122

“It is written, ‘The earth is the Lord’s, and the fullness thereof,’ and it is this fullness of the earth whichis the Lord’s that the meek inherit; yet more, it is the vision of the earth from beginning to end asAdam of Atzilut beheld in the Holy Light of the First Day, that Primordial Light of which it is said, ‘It isstored up for the righteous,’ that Supernal Light which is the Light of the Messiah.“Here we shall speak an open secret – what is beheld in this Holy Light, the Clear Light, is the GreatVision of Melchizedek, the arising of the primordial elements in their purity, which gives rise to theBody of Pure Emanation, this Holy Body of the Messiah being the Good Earth of our inheritance in theGreat Resurrection and Ascension.“Adonai has said, ‘Blessed are those who hunger and thirst for righteousness, for they shall be filled’ –be hungry and thirsty for the Holy Gospel, and yet more to live by the Holy Gospel; be hungry andthirsty for true food and true drink – the word of Yahweh, which is the Body and Blood of the Messiah.One who hungers and thirsts desires nothing more than to satisfy their hunger and quench their thirst– and where there is a powerful hunger and thirst, there is the thought and desire for nothing else; soit is with those who hunger and thirst for righteousness – justice, they desire nothing but the Spirit ofTruth and the manifestation of the Spirit of Truth – life in the Spirit.“Let the Holy Torah and Gospel, the word of God (Elohim), be your constant delight, contemplating andmeditating upon it in your heart day and night; if you are willing and able, arise with the holy ones atmidnight to study and contemplate the Holy Torah and Gospel, for those who arise at midnight tostudy and contemplate the Torah and Gospel enter into the direct presence of Ha-Shem and abide inthe World-To-Come, while as yet in this world – theirs is true hunger and thirst for righteousness.“Here, again, we may speak an open secret, for the perfection of this is accomplished in Dream Union;but even in the lowest grade of arising from your bed in this world, in this body of blood and flesh, theblessing of the communion in the presence of God rests upon the zealous ones, the faithful who aspirewith their whole being and life to stand in the Great Luminous Assembly on the Day of Be-with-Us.“If you wish to know what hunger and thirst means as Adonai speaks of it: It is the burning passion ofyearning for knowledge of God and conscious union with God with your whole being; the love ofYahweh, as we are called to love Yahweh – a passion so intense that it burns you utterly away so thatthere is nothing left but the Beloved - Yahweh; this is the holy passion of all true prophets, all truelovers of God – as Adonai says, ‘I would that you be hot or cold.’“If you have hunger and thirst for righteousness in this way, you will be filled with the Spirit of Yahwehand attain Supernal Habad; of the Supernal Habad we shall say, it is far better than prophecy – it is thePerfect Thunder Intelligence, Divine Illumination.“Adonai has said, ‘Blessed are the merciful, for they will receive mercy’ – in humility, in gentleness ofheart, you must forgive all, even when there is no invocation of mercy, no invocation of forgiveness;123

for to abide in the Sanctuary of Grace and the forgiveness of sin, you must forgive others theirtransgressions and debts – there is no other way to live.“Now, if indeed you are called by the Holy Spirit as a brother or sister in the assembly of the navi, or asa holy one of the Sanctuary of Bet El; then the power shall be given to you to release and retain sin,and in your ministry to the mixed multitude and the children of God, at times you will be called to givemusar – but you must know this: If you retain sin, then with the Messiah you are willing to take theburden upon yourself, as holy tzaddikim do; and if you are to deliver musar (rebuke), you must knowthat you ought first deliver it to yourself, and confess and repent of your own errors, as is the way ofthe holy tzaddikim when they deliver musar.“In the Spirit of Adonai I will say to you, my sons and daughters, do not be swift to judgment, but seekthe mercy of God for the people, and in the movements of judgment, seek the mitigation of judgmentwith mercy – seek the manifestation of compassion, the Sacred Heart of the Messiah; if and whenthere is any judgment to be rendered, let it be the Holy Spirit that judges, and the maggid of the HolyShekinah that executes the judgment – as for you, always plead the cause of mercy and be as anadvocate of the people before Ha-Shem, stand as a holy guardian angel and not an accusing angel, orand angel of the Other Side.“Learn from the lesson of Elisha in his immaturity – having received the Mantle of Elijah, the power ofthe Baal Shem, when teased by little children he became angry, and he went to the Side of Judgment;by the power that was in him a she-bear came and killed the innocent, and he repented of his error allof his life, for he did not know and understand at that time the power of Ha-Shem that had come uponhim, and going swiftly to the Side of Judgment he made a grievous error.“Learn also from the lesson of Elijah and be convicted by it – when he defeated the priests of Baal bythe power of Ha-Shem, he had them all taken into a nearby valley and beheaded them, and so heinvoked judgment on the assembly of prophets and it was destroyed; but also, when the soul of Elijahwas incarnate as Yohanan the Baptist this karmic debt came due, and his incarnate was ended bybeheading – be admonished and warned, therefore, and be slow to anger and slow to judgment,avoiding anger and judgment altogether, save for the righteous anger and judgment of the maggid ofthe Holy Shekinah.“In this, remember, when Abraham went out to battle with the Kings of Edom – the dominion of theklippot, he did not do battle or fight, but the maggid of the Holy Shekinah went before him, and she didbattle – and so he and Sarah beheld the Vision of Melchizedek and were blessed by Melchizedek,receiving the bread and grail wine God’s anointed.“Now with regard to the release and retention of sin – know that sin is retained for the sake of mercy,swift liberation; and so it is with the destruction of a klippah that cannot be subjugated, but by theirshattering the holy spark bound up in them is drawn out and uplifted.124

“According to the Holy Gospel – all who asks for forgiveness are to receive forgiveness, and withforgiveness they are to be blessed and uplifted; if and when a person does not ask for forgiveness,nevertheless forgive them, bless them and uplifted them in Adonai – but having no desire to receiveforgiveness, their sin is retained until they confess and repent, seeking their reintegration with theLight Continuum (Yahweh).“According to the Pistis Sophia – if a brother or sister errors and invokes forgiveness, even many timesin the same day, and that every day of the week, and they seek to continue to learn the deepmysteries, then so many times you must forgive and blessed them, and continue to teach and initiatethem into the mysteries; but the one who is unrepentant, and does not invoke forgiveness, that onemay be sent out of the assembly until such time as they are ripe and mature, and seek theirreintegration with the Continuum of Light Transmission with an open heart – withhold from no onewho asks of you, and even to those who do not ask, give graciously and labor for them in the Spirit,praying always for the welfare and well-being of all, the fulfillment of all in the Risen Messiah.“Adonai said, ‘Blessed are the pure in heart, for they shall see God’ – we have said, beholding the plightof souls bound to the dominion of the demiurge, beholding the vision of great sorrow and suffering, letyour heart break; but in the Spirit of Adonai I tell you brothers and sisters, in truth, it is not your heartthat breaks, but it is Klippah Nogah encrusting your heart that shatters; the right circumcision of theheart is this – it is your love of one another, the love of all in God, knowing the holy spark of God’sLight, the Light of the Messiah, in all.“We know the true nature of this world – that it is a corpse and its end is the grave or the fire, and weknow that darkness and klippotic forces rule this world; there is a great conflict of spiritual forceswithin and behind this world, and their battleground is within the minds, hearts of human beings,within the souls of beings – but when your heart is circumcised and is pure, and all inner archons anddemons are banished from within you, Yaldabaot and his archons, and Satan and his minions, cannotdrawn near to you so as to link with you, but rather, only the spirits of righteousness and angels of Godcan drawn near and link with you.“Truly I tell you, in the Spirit of Adonai, the darkness that rules the world, and all of the shades andshadows – all of the evil, is none of our concern; but rather, receiving the Presence of the Messiah andthe Holy Spirit, the kingdom of heaven is within and all around us, and we wear the Body of Vision –our concern is calling upon Ha-Shem for the sake of the people and God, and invoking the fullness ofthe Shekinah of Messiah, and calling upon the Divine Powers for the salvation of the people and theglorification of God. We do not focus upon the Great Darkness stalking in the world, but our holykavvanah is the Messiah in El, the True Light – this is the kavvanah of the pure in heart, and by it theysee the Divine Light in all so as to draw out that Holy Light from within all.“Listen and hear, and understand this very well, for many would-be navim have become tricked into afocus upon the darkness and evil in the world, and all of the sorrow and suffering, and have themselves125

fallen into a pit of darkness because of their weakness in faith and lack of understanding – many havelost faith and hope in this way, and fallen into discouragement and sadness, and then they have beenled into hatred and judgment, as though “righteous” in their indignation; and so many have gone overto the Other Side, the Dark Side, and falsely thinking that they served God, the True Light, they havecommitted great evil and led many astray with them.“Remember, in the Spirit-Vision you will see many things – you will know very well the play of cosmicand spiritual forces, but be sober and do not be distracted, walk with Ha-Shem and the Shekinah, walkin beauty and holiness, and be a sign of spiritual hope for the people in good times and bad times –sojourn in this world as a Light-Bearer, Healer and Peacemaker, and bring the Visions of Ha-Shem tothe people.“Adonai said, ‘Blessed are the peacemakers, for they will be called the children of God’ – abide in thepeace and joy of the Risen Messiah, and entertain the dance of Kallah Messiah; though in motion,abide in the repose of the Messiah in El Elyon, and even in the midst of a great storm, be at rest, be atpeace, trusting in the Spirit of Yahweh and your salvation – then, wherever you go, you shall bringpeace to those who seek peace, all as ordained by El Elyon, the Supreme.“There is no peace in the surface consciousness, and there is no peace as you are in yourself - but thereis peace within the sanctuary of the heart and in the holy crown, the Divine I Am, and there is peace asyou are in God; it is the peace and joy of the Messiah, the King of Righteousness, King of Peace –therefore, go within and live within, cleaving to the Messiah and Shekinah of Messiah with all yourheart and soul, and all your mind and strength, and so you shall abide in the Sanctuary of Grace.“Now, when you abide in the Sanctuary of Grace, as a member of the Mystical Body of the Messiah,you are an emanation of the Holy Sanctuary to others, a Christ-bearer to others, to all beings; this iswhat it means to be a peacemaker, and it is why the peacemaker is called the son or daughter of Godas Yeshua Messiah is called the Son of God.“There is much to be said of this, for it is the fruition of the Way of the Navim, passing through thegrades of holiness of the Hasid, Tzaddik and Maggid into the perfection of the Messiah, the Anointed ofGod, but what is to be said is a mind to mind and heart to heart transmission communicated by thepower of the Holy Spirit – when you are a full initiate of our Holy Order and become adept, then withthe Passing of the Holy Mantle to you, the greater mysteries of the peacemaker will be spoken to you.“At this time we can only say that the wisdom of the peacemaker is in the Yichudim – specifically, it isin the tikkunim of the Great Name as understood in our tradition.“Adonai said, ‘Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdomof heaven. Blessed are you when people revile you and persecute you and utter all kinds of evil againstyou falsely on my account. Rejoice and be glad, for your reward is great in heaven, for in the same waythey persecuted the prophets who were before you' – if you would sojourn in the Way of the Navi,126

then you must learn to abide unmoved in the face of praise or blame, fame or infamy, blessing orcurse, so that regardless there is no difference to you; moreover, even in the face of trial andtribulation, and great persecution, nevertheless, you must proclaim the Gospel of Peace with joy andthanksgiving, and be bold in the Spirit, and the visions given to you by Ha-Shem, and the word spokento you by Ha-Shem, you must speak to the people – you must learn to be fearless in the ministry thatyou are given, and to execute all instructions of the Holy Spirit exactly as given without any selfconcernor withholding of yourself.If you wish to understand the very essence of this teaching of Adonai – all that transpires view as God’swill and receive it with joy and gladness of heart, all in the fullness of your faith and hope in the RisenMessiah; and in your spiritual labor, know this – the fruits of all your labors are not your own, but theyare God’s. Give all praise, thanksgiving and glory to God.If, indeed, you are called to the Way of the Navi, then carrying out your call and mission you willreceive perfect instruction on this teaching of Adonai Messiah – in your labor keep the faith and holdthe space of righteousness, hold on to the Gospel of Truth and be zealous for the Gospel and for theglorification of God.“Adonai said, ‘You are the salt of the earth…’ – you are the zealous and passionate ones, called to beon fire with the Spirit of Yahweh, as the Ashim, and called to live, not by the wisdom of the world, butaccording to Divine Wisdom; if you loose your zeal and passion, who shall preserve it? If you are notzealous and passionate for Adonai, then where is your call to sojourn in the Way of the Navi?“We give you no commandment but that which Adonai Yeshua Messiah has given – ‘love one anotheras I have loved you’, beyond this, regarding commandments, we can only say that those on fire withthe Holy Spirit will need no instruction, but they will be filled with the zeal of the Spirit and love of God.“Adonai said, ‘You are the light of the world…’ this is so very lofty, so very holy, we cannot speak it; butgo, and inquire of the Holy Spirit, and she will reveal the teachings and mystery of this, and more – ifshe has called you, according to the Ratzon of El Elyon, then she will illuminate you and revealeverything to you, and you in turn will bring illumination and revelation to the assembly of the faithfuland elect, and to the people.“Now, go in peace and reflect upon what has been spoken, contemplate it and meditate upon it, andinquire of the Holy Spirit for further illumination and teachings – in this you have an introduction to theWay of the Navi as taught by Adonai Yeshua, and we have given you a practice to add to those alreadygiven to you; may the Lord bless you and Keep you, and may the face of the Lord Shine upon you –shalom, amen.”127

Davek Ha Ruach Ha-kodesh: Touch of the Holy SpiritThe Sacred Discourse on Holy DavekThe following is an expression of one of the traditional oraltransmissions given to aspirants of the Order of St. Gabriel –depending upon the person to whom it is given and the inspirationof the Holy Spirit the teachings and mysteries spoken may vary, butwhat is recorded here are the basic elements that are alwayspresent in the oral transmission.May Adonai bless this teaching and those who receive it; blessed byAdonai, may this teaching be an extension of Divine Light – ablessing upon all living spirits and souls. Amen.This is the speaking of the Baal Shem to the aspirants in the assembly of the navim among us:We have spoken to you of the way of entrance into our beloved Order, instructing you in the way ofthe perfection of worship – perfect communion, and encouraging you in the study and contemplationof the Holy Torah and Gospel; and we have shared the basic teachings on the Way of the Navi in theBeatitudes – with this we have invited you to abide in the midst of our sacred discourses on mysticalprayer and other mysteries of our practices so that you might come to understand our way andperchance be received among the sons and daughters of the navim, if it is God’s will. Now that youknow the Holy Gate of our Order and how to enter, if it is God’s will that you enter, we may share withyou knowledge of the confirmation of the call of a navi – Davek Ha Ruach Ha-Kodesh; we may nowshare something about how the sons and daughters of the navim come into being through the grace ofthe Holy Spirit, and how we recognize noble born sons and daughters so as to receive them and impartto them the initiation and empowerment of the Mantle of Eliyahu (Elijah).As you have learned, self-purification is the very essence of the Way of the Navi – for unless you abidein holiness, with clean hands and a pure heart, you cannot stand on the Mound of Adonai, let alonearise to the Vision of El Hai and pass beyond to receive the Word of Yahweh; you must be empty ofyourself to be filled with Ruach Ha-Elohim, the Spirit of God, and you must be clear and transparent forthe Holy Light to shine through you – this is the secret of the letter He in the Great Name depicting theUpper and Lower Shekinah, and it is the secret of letter Dalet in Shaddai, which is the holy doorindicated by “blessed are the poor in spirit…”Here we shall remind of what the Maggid of Hayyah Yeshua said to the maggid of the holy church ofPhiladelphia: “Look, I have set before you an open door, which no one is able to shut…Listen! I amstanding at the door, knocking; if you hear my voice and open the door, I will come into you and eatwith you, and you with me” Apocalypse (3:8, 20).128

If you wish to understand the Holy Door, then contemplate the teaching of the Gospel of St. Philip: “Donot despise the Lamb, for by it you see the Door.”We may clarify this saying from the Gospel of St. Philip by reminding of what Adonai Yeshua taught us:“Take up your cross and follow me in my way.”The essence of self-purification is the *circumcision of the heart* – the removal of the taint of KlippahNogah in you; yet more it is the uplifting of the Serpent Power into cessation, the removal of theserpent’s skin and transmutation of its venom into the Elixir of Life.Listen and hear the witness of the Holy Spirit with true apostles, as taught by our Adonai and Savior,the confirmation of our faith in maturation: “Go into all the world and proclaim the Gospel of Truth toall creation. The one who believes and is baptized [by the Holy Spirit] will be saved; but the one whodoes not believe will be condemned. And these are the signs of those who believe: by using my Namethey will cast out demons [shedim]; they will speak in tongues [of angels]; they will pick up snakes intheir hands, and if they drink any deadly thing, it will not hurt them; they will lay hands on the sick, andthey will recover” (Mark 16:15-18).Reflect upon this, contemplate it and meditate upon it, and seek the illumination of its esotericmeaning – in this is the Holy Davek, and one who is touched in this way is no longer of this world, buttheir life is in the World-To-Come, their life is in the Holy Imma.Go look and see what is said of the Divine Child born of Holy Imma, the Virgin of Light, in the Book ofApocalypse – the Child of Divine Rapture; when that Holy Child is born to the Virgin of Light, he-she istaken up in Divine Rapture (perfect devekut), for that Holy Child is not of this world, but he-she is ofthe World-To-Come, the Pleroma of Light.Now as we speak of the Holy Davek you must understand that ascending beyond the world of theklippot there are still klippot (husks of impurity) – the klippot of Klippah Nogah, the false light thatdeceived Pistis Sophia (Faith-Wisdom); this stands in between the world of the klippot and World ofthe Holy Sefirot, and is like a luminous membrane of ethers filled with all manner of deceiving spiritsand angels that speak an admixture of truth and lies – they are not as the tzaddikim and maggidim ofGod (El) who speak the whole truth, and nothing but the truth. Indeed! Their touch is the *false davek*– the davek of false prophets and unenlightened diviners, and the many who are lead astray by falsevoices, dreams and visions. This Klippah Nogah, however, is like the sword of flashing fire in the handsof the Great Kerubim that stand as the Guardians of the Path to the Tree of Life – the Straight Path,ensnaring and striking down the impure and unrighteous ones who would seek to enter into the Gatesof Holiness as though to take the Gates of the Heavens by storm like thieves and bandits. Thus, KlippahNogah serves the Lord (Adonai) as Guardian of the Way.In this you may know and understand why we have said that the Way of the Navi is self-purification:“confession and repentance” as taught in the Pistis Sophia, for unless a soul abides in kavvanah and129

devekut with God, the True Light, the soul will be entangled in the luminous web of Klippah Nogah,never reaching the first Gate of Holiness – True Prayer.Now there are various grades of Davek Ha Ruach Ha-Kodesh (Touch of the Spirit of Holiness). The firstgrade is when the Spirit of God speaks in our heart – the inner knowing and words of knowledge wereceive in perfect communion when we worship in the presence of Ha-Shem as you have been taught;and the second grade is the illuminations that come through the Holy Spirit when we study andcontemplate the Holy Torah and Gospel with kavvanah, cleaving to the Messiah and Shekinah ofMessiah in our hearts.Here we can share something more about the perfect communion and the contemplation of HolyScripture – in holiness and purity, as with all that is done in the spiritual life and practice of the hasidand tzaddik, these must be done for their own sake, for the joy of it, or for the sake of heaven and sakeof Ha-Shem, and for no other reason; for if and when any good work is done not for its own sake, ornot for the sake of heaven or God, it is impure and unholy, and rather than uplift the soul to the HolyOne and lead the soul to Yichud, it will bind the soul to the Other Side.Now, when you contemplate the Holy Scripture, contemplating the word of God for its own sake, forthe sake of heaven and for the sake of God, you must contemplate the body and soul, and seek topenetrate to the soul of the soul – if you contemplate only the surface meaning, it is as a body devoidof its soul and there is no light-power or truth in it, for the purpose of the Body of Holy Scripture it toserve as a merkavah and revelation of the Soul of the Scripture – Kabbalah, the Tradition, and withinand behind this Holy Soul is the “Soul of the Soul,” which is El Elyon, God Most High.We study and contemplate the body and soul of the Holy Scriptures together so that through kavvanahwe might be blessed by the Holy Spirit to acquire knowledge of God; and yet more, so that we mightcleave to God, and be blessed by the Holy Spirit with perfect devekut – rapturous union with God andGodhead, as embodied in Yeshua Messiah.Receiving illumination – Kabbalah, you will acquire the experience of Wisdom, and as you joinKabbalah and Wisdom, you will ascend the Straight Path.Here we must remind of the teaching of the Mekubalim – the masters of the tradition: “When youstudy and contemplate Kabbalah – Ma’aseh Bereshit and Ma’aseh Merkavah, unless you fail, you willnot succeed; but if you fail you are destine to succeed, for then your success is God’s will, and so itshall come to pass – vehayah. Hallelu Yah!”The meaning of this teaching is simple – at first, with all sincere and humble aspirants to the mysticalknowledge, there is the experience of the cloud of unknowing, and although there may be moments offlashing insights in the midst of this cloud of glory, there are more questions than answers that arise,and more confusion than clarity. Those who are introduced to the Holy Kabbalah and at the outsetproclaim “I know, I understand, I have no questions!” are self-deluded, self-intoxicated, and as yet they130

abide in immaturity and are unworthy of the secrets and mysteries of the Kabbalah – their knowledgeis in ignorance and is bound to error and missing the mark (sin); and so the great tzaddikim have said,“Do not instruct a fool in wisdom, for you will condemn them and condemn yourself – give instructiononly as the Holy Spirit instructs, sharing wisdom with the wise.” You may recall the teaching of AdonaiYeshua in this regard, “Do not cast pearls before swine!”No, indeed, at the outset we will fail to know or understand anything of the Holy Kabbalah –necessarily so, for it is revealed, received, and it not the concoction of the finite intellects of mortalbeings, but it is given by God and the holy angels, and it is revealed by the Holy Spirit; thus, we cannotknow and understand it, let alone attain to wisdom, by our own efforts and power, or through ourfinite intellect – it will be known and understood only through the intelligence of our heart and soul(faith), and the illumination of Ruach Ha-Kodesh, the Holy Spirit (gnosis). Thus, at the outset westruggle and strive to know and understand Kabbalah – and it is good that we do, for it is God’s willthat we do; but it is also God’s will that we fail, so that when we fail we might confess our failings andrepent, and surrender ourselves to the Good Grace of God, Ruach Ha-Kodesh. When at last wesurrender and live in submission to the Holy One of Being – then we will receive illumination and bereceived by the Holy Spirit.There is no other way to acquire knowledge and understanding of the Holy Kabbalah, and to come towisdom, save through the Holy Spirit, the Good Grace of God; when a person acquires such Habad,however, it can be recognized by all who have been given Habad (Mekubalim), and all that is given willaccord with the Kabbalah – the Tradition, by this we know true from false davek.Now, when the Spirit of God speaks in your heart and an internal dialogue develops, and when theHoly Spirit enters into your contemplations of the Scriptures, illuminating your mind and heart withsecret mysteries, if you abide in holiness another grade of Holy Davek may come that is well known tothe sons and daughters of the navim – visitations of the maggidm. The maggidim will come and revealdeep mysteries known to them, and give secret teachings – they will minister to the initiate, instructingthem in knowledge of God and guide them in the Way, and all that is received from them will accordwith the Tradition. This is the third grade of Holy Davek – in the fourth, the souls of tzaddikim willcome, the souls of prophets, sons and daughters of prophets, and holy apostles, and sons anddaughters of holy apostles, and they will reveal mysteries that the maggidim cannot reveal, but whichthey long to listen and hear – and again, all that is received will accord with the Tradition.If you arise into the third and fourth grades of Davek and you abide in holiness – then by the GoodGrace of God you may pass into the fifth grade of Holy Davek, receiving the visitation of Navi Eliyahu(or Navi Yohanan), who speaks secret mysteries no one else can speak, but that are known to allChristian Mekubalim who have received his visitation; these are secret mysteries that we speak tothose who already know them, but only in private.131

When an initiate receives the visitation of Navi Eliyahu – whether by Emanation Body or Glory Body,and acquires the knowledge of Ruach Ha-Elijah so that they can speak it in the presence of one who isa navi, a bringer of vision, then the initiation and empowerment of the Mantle of Eliyahu can beimparted to them, for receiving it from Navi Eliyahu they can receive it from a living Baal Shem.When a Baal Shem, or a son or daughter of the navim, throws their mantle over you and anoints you,having received the word of Ha-Shem to receive your soul in the assembly of navim, then you arereceived among the sons and daughters of the navim. In this holy transmission, when two are joinedbelow, Kabbalah (Imma) and Wisdom (Abba) are joined above, and Ruach Ha-Elijah passes betweenthem, and so, from ancient times until this very day, the navim are anointed as ordained by El Elyon.In any generation few are received under the Mantle of Eliyahu, but it is good to aspire to the HolyMantle for the sake of heaven and for the sake of Ha-Shem, for by the Good Grace of God it may bethat a soul is taken under this Holy Mantle to serve the children of God and to serve the Holy One as avision bringer.132

The Generation of the Human One(A Contemplation & Practice of the Navim)This is a traditional oral transmission of teachings andpractices given to initiates of the Order of St. Gabriel andwhen spoken in person there is a distinct energetictransmission that accompanies it – a spiritual empowerment.Essentially, it is a deep mystical contemplation of mysteriesthat have been known to invoke the experience of Ruach Ha-Kodesh and prophecy during the transmission; and at thesame time gives instructions on very lofty spiritual practicesamong Christian Mekubalim through which Ruach Ha-Kodeshand prophecy may be invoked. When this oral transmission isgiven it is assumed that the initiate is well verse in the Tradition, both in the Holy Scriptures andKabbalah, for when they are it is a profound revelation of secret mysteries of the Way.Although in the past such teachings as these of the Order of St. Gabriel, as well as many of theteachings being shared of the other Holy Orders of the Tradition, were considered secret and wouldnever be shared outside of Sacred Circle, today they are being shared through Ruach Ha-Kodesh withdivine permission for the fulfillment of prophecy, such as what was spoken by the Navi Jeremiah: “Andthey shall teach no more every man his neighbor, and every man his brother, saying, ‘Know the Lord’:for they shall know me, from the least of them to the greatest of them” (31:34).May the word of Ha-Shem be fulfilled among us – it is being fulfilled, Vehayah; may the advent ofKallah Messiah transpire among us, Amen.The Oral TransmissionThe Baal Shem opens with prayers and an holy invocation, and begins the discourse:Then Elohim said, “Let us make humankind in our image, according to our likeness; and let them havedominion over the fish of the sea, and over the birds of the air, and over the cattle, and over all thewild animals of the earth, and over every creeping thing that creeps upon the earth” (Genesis 1:26).It is no coincidence that the creation of Adam – the Human One, occurs in verse twenty-six of Genesis,for the Great Name of Yahweh enumerates twenty-six and the letters of the Holy Name form theimage and likeness of a Human Being, which is the image and likeness of the Holy One, as stated in thisverse.This is the culmination of creation, for afterwards it is written, “Thus the heavens and earth werefinished, and all of their multitudes” (Genesis 2:1).133

It is well known that the Great Name of Yahweh represents the presence and power of all of theOlamot-Universes from Adam Kadmon to Asiyah, and that this is the image and likeness of the HolyOne in which the Supernal Human Being is emanated, created, formed and made, then the Human Onespans all of the Olamot, having its root and essence in Adam Kadmon, the Primordial Human Being;specifically, hayyah nefesh, living soul, of the Human One, which is the radiant holy breath of God,spans all of the Olamot. This is a great and holy mystery of our soul’s formation in Ha-Shem.Now, according to this passage the Human One is given dominion (netzach) over all creation. In theimage and likeness of Yahweh pronounced as Elohim, the Human One is in the image and likeness ofthe Holy Sefirot, the power of the Holy Names of God being in the Human One, and the Human Oneresembles the holy archangels, which correspond to Elohim, the Holy Mother (Imma). As the imageand likeness of the Holy Sefirot – the “Body of God,” with the power of the Names of God, “Soul ofGod,” the Human one has dominion over “the fish of the sea,” which are the divine powers of Beriyah,the universe of archangels, and over the “birds of the air,” which are the divine powers of Yetzirah, theuniverse of holy angels, and over the “cattle,” which are the spiritual powers of Asiyah, the universe ofcelestial and elemental forces, and forces of the material dimension, and over “wild animals” and“creeping things,” which is the dominion of the klippot – arch demons and demons, and the spirits ofthe void and chaos; all of this is the dominion ordained by El Elyon, the Supreme, for the Human One –the dominion of Divine and Supernal Being, Enlightened Being.So Elohim created humankind in his-her image, in the image of Elohim he-she created them; male andfemale he-she created them. Elohim blessed them, and Elohim said to them, “Be fruitful and multiply,and fill the earth and subdue it; and have dominion over the fish of the sea and over the birds of the airand over every living thing that moves upon the earth” (Genesis 1:27-28).All of this transpires in the Pleroma of Light, the eternal realm – all conceived in Atzilut, the Realm ofYichud (Unity), from this conception in the Virgin of Light (Supernal Elohim, Imma), Beriyah, Yetzirahand Asiyah emerge and come into being; thus, this is the Holy Order (charge) given to the souls of thegeneration of the Human One sent forth into the gilgulim (transmigrations) to actualize this divinepotential of the Immaculate Conception – the pure emanation of the Virgin of Light (Supernal Imma)and her Holy Child, the Human One of Light (Supernal Adam, Messiah).Come! Listen and hear! “Be fruitful and multiply, and fill the earth and subdue it,” This is the advent ofthe Holy Gospel, the advent of the Messiah; all of creation aspires and groans in the labor pains of theHoly Mother giving birth to the Perfect Human Being – the Anointed who is fruitful and multiplies, andwho fills the earth with the Supernal Shekinah, subduing all cosmic and spiritual forces, and uplifting allto Yahweh Elohim, all as ordained by El Elyon.Thus, in the resurrection Hayyah Yeshua has said to us, “Go into all the world and proclaim the HolyGospel of all creation” (Mark 16:15); and this is the same blessing of Elohim upon the Human One, “Be134

fruitful and multiply, and fill the earth and subdue it” – it is the fruition of that holy blessing, thefulfillment of Ratzon Elyon, the Will of the Most High.Now this great and holy mystery is in the Blessed Name of Yeshua, for Yeshua is Yahweh with theaddition of the Holy Letter of Shin; Yahweh is the presence and power of Atzilut, and Shin, whichenumerates three hundred, is the presence and power of Atzilut extended through the three Olamotand their Sefirot, Beriyah, Yetzirah and Asiyah.Likewise, this great and holy mystery is in the Name of Seth (Shin-Tau), the Son of the Human One; theHoly Shin is as in the Blessed Name of Yeshua, and the Holy Tau (Cross), which enumerates fourhundred, is the full glory and power of Yahweh embodied and manifest – the revelation of whichtranspires through Tau, the Holy Cross.Here we shall speak an open secret, which though “open,” is hidden: The intersection of Tau – theCross, is the Nikud (point) upon which all Netivot (Paths) of Wisdom and Holiness converge; there areThirty-Two Netivah of Wisdom, which is Lamed-Bet (lev), the Sacred Heart in the Human One. Thus,the Holy Cross is called the Limit, and it is called the Omega Point – the Sacred Tau.In this we are speaking the holy and supreme mystery of how all Divine and Supernal Power is in theBlessed Name of Yeshua Messiah, and we are speaking the great and holy mystery of the crucifixionand resurrection as understood by Christian Mekubalim – for by way of the Holy Cross the Vessel ofthe Son of the Human One is removed, the “veil of the sanctuary is rent asunder,” to reveal the HumanOne of Light, the Supernal Adam, which is the true image and likeness of Yahweh Elohim.…then Yahweh Elohim formed the Human One from dust of the ground, and breathed life (hayyahnefesh) into the nostrils of the Human One; and the Human One became a Living Being (Genesis 2:7).At the outset of creation it is said: …Ruach Elohim (Spirit of God) moved over the face of the waters(Genesis 1:2), and in the culmination of creation is the generation of the Human One.Come! Look and see! Ruach Elohim moving on the surface of the deep is the Holy Dove descendingupon Adonai Yeshua, and the formation of the Human One from dust imbued with the Radiant HolyBreath of Yahweh Elohim is Hayyah Yeshua (the Risen Messiah) – the true Living Being; and so HayyahYeshua breathes upon his disciples and they also become Living Ones, children of El Hai (the LivingGod), the race of the Great Seth (Shin-Tau).What we have in the Book of Genesis in the story of creation is prophecy – the prophecy of the FirstComing of the Messiah, and the prophecy of the Second Coming of the Messiah; and so the story ofthe generation of the Human One (Adam) is told twice.Now, at first there is Adam, male and female in one Body of Light, but then there is Adam and Eve(Mother of Life), Eve being drawn out from within Adam; and so there is Adonai Yeshua Messiah in the135

First Coming, and so there shall be Kallah Messiah in the Second Coming – it is a prophecy of theReception of the Holy Bride, the Age of the Holy Spirit, the Mother Spirit.There is a holy secret to be spoken regarding the Divine Incarnation – one for knowledge of the Way ofAscent into True Prophecy.Eheieh (Alef-He-Yod-He) is the Holy Name of Ratzon Elyon, and Adonai Yeshua speaks in the HolyName of Eheieh, “I Am” or “I Shall Be”; there is no greater prophecy than this, for it is *no prophecy*but is the direct Utterance of Kodesh Achad (the Holy One), as in creation, and yet more, it is theradiant glory of Pure Emanation. When Yahweh comes down in the Son of the Human One, and theHuman One receives the full power of the Supernal Shin, Eheieh becomes Ahavah (Alef-He-Vau-He) –this is the Name of the only begotten Sun of El (Alef-Lamed) speaking in the Holy Name of HayyahAbba (the Living Father), the Messiah who is called Emmanuel, “El is with us.”Look and see! Ahavah is the extension of the Holy Yod in Eheieh as Vau, the Six, but it is also thefullness of the Yod in Yahweh as Alef; now, consider the Most Holy Alef – it is spelt Alef-Lamed-Peh,and Peh is the “Mouth,” which is El speaking. This is the Word of God (El) made flesh to live and moveamong us, and to speak with us – the Word that has come as Yahweh Elohim to breathe the truehayyah nefesh into us, Ruach Ha-Kodesh, the Holy Spirit, the Spirit of God that is eternal light and life(enlightenment and liberation).To the sons and daughters of the navim among us we would say – go out and come in, descend andascend, run and return, moving and moving-not; and when you rise up unify Adonai with Shaddai, andunify Adonai Shaddai with Yahweh, and unify Adonai Shaddai Yahweh with Eheieh – then gaze intoAhavah and you will speak as Ahavah, having become as the Human One, the Speaking One.All of these unifications are performed by extension, so that with Yahweh the Name of 72 isuttered; in order to pass into Malkut of Atzilut the power of the 72 Names of God will have tobe used – these are the Divine Powers realized in Hayyah Yeshua, and they are the DivinePowers through which the Supernal Influx was invoked by the Baal Shem Tov (Navi Yohanan) atthe Sacred Jordan.Now, Adonai is the Gate of Entrance – it is the Path of Prayer and Holiness; and in Shaddai are all secretmysteries of the Holy Torah – it is the Path of Fear or Holy Awe, and when you are established in it youwill receive the visitation of Navi Eliyahu; and in Yahweh are all the secret mysteries of the Holy Gospel– it is the Path of Love or Union, and when you are established in it you will see and know HayyahYeshua; and in Eheieh is the Habad of Yahweh Elohim and El Elyon – it is the Path of Perfect Repose orPerfect Illumination, and established in it your will experience the Perfect Thunder Intelligence of theMessiah, the Speaking in Ahavah.136

There is a choir of holy angels to be invoked as you pass in ascent – the Galgalim (Holy Wheels, Gimel-Lamed-Gimel-Lamed-Mem); these holy angels of Ha-Shem are beyond the Ofanim and Hayyot Ha-Kodesh, they are called supernal and primordial angels, and are winds of Ahavah.Then there are three holy archangels to be invoked as you pass in ascent – Shemuael (Shin-Mem-Vau-Ain-Alef-Lamed), Metatron (Mem-Tet-Tet-Resh-Vau-Nun) and Iehoel (Yod-He-Vau-Alef-Lamed); theseare the Maggidim of the Three-Who-Come and they have the Supernal Habad of the Human One, theirknowledge, understanding and wisdom even reaching up into Adam Kadmon, like no other archangels,and they are called supernal and primordial archangels – these, with the Holy Seven, are the angelsthat minister to the Holy Messiah, forming the great choir of ten (Yod) archangels.These are the Shemi (Shin-Mem-Yod), which is the archangelic power in the Shema.Contemplate this mystery deeply until you know and understand it – when you do you will bearthe power of Hua in the Continuum to be called “maggid.”Metatron is the greatest of all of the holy angels of God from Atzilut to Asiyah, but Shemuael andIehoel are greater than Metatron – these are the secret angels of the Holy Bride and Bridegroom in theBridal Chamber. Of this we can speak no more, for if it is to be know to a soul then these great and holyangels of El Elyon must come and speak it – only then can we speak something more of this, when it isknow already by the son or daughter of the navim.There is a time for the invocation of these three holy ones in the passage of each day – withevening prayer we call upon Metatron, with midnight prayer Shemuael and with morningprayer we call upon Iehoel; as told in the Book of Genesis, the ideal time is the Eve of the HolyShabbat when the Human One arises as a Living Being in worship of Hayyah Elohim in RuachHa-Kodesh (Spirit) and Amet (Truth).Now, always, when we arise to pass though Holy Gates we wrap ourselves on our mantle; and weknow when to bow our head and bend or knees – if you wish to gaze deep, them place you headbetween your knees while you gaze, that or let your holy soul finds its repose where the sky and earthmeet. In fruition you will rise with Hayyah Yeshua and pass into the Clear Light – the Perfect Repose.As is known among the sons and daughters of the navim, the empowerment of this holy practice is inthe reception of the Mantle of Eliyahu or Mantle of Yohanan.137

Hasidim & Gevurot in Blessings & Prayer(The Play of Mercy & Judgment)The navi and the wonderworker alike are often asked to pray forpeople and to extend blessings, praying for the needs of peopleand blessing them, their possessions and various endeavors intheir lives – the extension of all manner of blessings. Yet more,on a daily basis, the navi and wonderworker bless the holy Nameof God, and give praise and thanks to God, glorifying the HolyOne and invoking Supernal Blessings, Supernal Grace, for thepeople and the land, seeking to manifest the Holy Shekinah inher fullness, as taught in discourses on the art of prayer and the three times or prayer.Like prayer, the speaking and extension of blessings is an art, one that is inspired by the Holy Spirit, andwhen blessings are spoken by a true navi or wonderworker who walks with Ha-Shem and is filled withthe Holy Spirit they are prophetic – the blessing spoken comes to pass just as it is spoken.According to the Kabbalah, when one initiate speaks a blessing, whether of Ha-Shem or the works ofHa-Shem, or upon a person, it requires two to draw out the spiritual power of the blessing and make iteffective; while this alludes to the great manifesting power of three working together, reflecting anddrawing upon the power of Binah, the Holy Mother, and alludes to the mystery of embodying theThree-Who-Come, one who blesses and two who draw out and extend the blessing may refer to asingle individual, and to the actions of the three principle parts of their soul involved in theirincarnation – neshamah, ruach and nefesh. Essentially, neshamah is our divine nature, our supernalsoul, and our holy neshamah in inseparable from the Messiah and God, the True Light; thus, inspiredby Ruach Ha-Kodesh, it is neshamah that conceives and speaks a blessing. When neshamah issues thespiritual energy of the blessing, it’s force and substance, ruach then fashions a garment of thoughts,images and words, and nefesh adds to it a vital charge and emotions, and becomes the active agent ofspeaking and imparting the blessing, communicating and transmitting it to the person, situation orobject being blessed. According to the Mekubalim, the masters of the tradition, the activity ofneshamah corresponds to the Middle Pillar, and the activity of ruach and nefesh correspond to theactivities of the Pillars of Mercy and Severity, respectively; in order to manifest the blessing conceivedby the Holy Spirit in neshamah there must be an interaction of Mercy and Judgment.At the outset, a blessing is general and universal, and it is a prayer for all peoples – it is the outpouringof the mercy and grace of Ha-Shem upon all; then, as we go to impart a blessing it must becomespecific and individual, being shaped into a focused blessing upon the person, situation or object beingblessed – and then it must be communicated in a way that it can be received. This is a play of Hesed-Mercy and Gevurah-Judgment, Gevurah acting as the agent of restriction or specification.When the navi or wonderworker is called upon to bless and is inspired by the Holy Spirit to respond,cleaving to the Messiah and Shekinah of Messiah, they turn to God, the True Light, and they join their138

soul to the corresponding Sefirah or Sefirot – in fact, when they are called upon to extend blessingsthey ascend from rung to rung unifying the soul with each Holy Sefirah until they reach Keter Elyon,Eheieh. Then, drawing upon the shefa and ruhaniyot of Keter Elyon, through Abba and Imma, Yahwehand Elohim, they bring the force of Supernal Blessing or Supernal Grace down, and focusing upon theSefirah or Sefirot corresponding to the blessing to be communicated, they give praise and thanks toHa-Shem for the flow of all blessings, and thanks for the specific blessing they are invoking, and theypray that the blessing being invoked pours out upon one and all alike. When they have done this, thenthey pray and invoke the specific blessing upon the person, situation or object that they are blessing inthe presence of the Holy One.The play of Mercy and Judgment may be further understood by the order of invocation of the lightpowerof a Sefirah. First, the navi or wonderworker calls upon the Holy Name of God, which is theSefirah, and blessing, praising and glorifying that Holy Name, and speaking the mysteries of that HolyName, we then we may invoke the archangel, which is the Sefirah at the level of Beriyah; invoking theholy archangel and speaking its mysteries, then we may invoke the order of angels, which is the Sefirahat the level of Yetzirah – this may be enough, but at times we may extend this to the invocation of thecorresponding celestial or elemental intelligence, which is the Sefirah at the level of Asiyah. Thus, in sodoing, we draw the shefa and ruhaniyot of the Sefirah, which is the blessing power, down through theOlamot, and as we do the blessing becomes specified, focused.All of this reflects the play of Mercy and Judgment in prayer and the invocation of blessings – the playof what is called hasidim and gevurot, mercies and judgments. Yet, there is something more to be saidof hasidim and gevurot in prayer and the extension of blessings, for they relate to another activitynecessary for the effective extension and reception of blessings. If we study and contemplate the Bookof Psalms, understanding the psalms as invocations of prophetic states of consciousness or invocationsof wonders – rather like a “book of magical spells,” we will find a speaking in mercy and speaking injudgment, hasidim and gevurot. Indeed, what we find is that many psalms can be extremely fierce andharsh, shockingly so; prayers for calamity to fall upon the wicked, invocations of the torment, deathand destruction of enemies – often they sound very wrathful, unforgiving and unmerciful, in a word,very violent. Yet, there is a secret regarding the Side of Judgment in the psalms and Holy Scriptures,one that St. Paul elucidates in his letter to the Ephesians – these judgments are not spoken againstpeople, blood and flesh, but rather they are pronounced against klippotic beings-forces, spiritual forcesof wickedness, archonic and demonic forces. These gevurot are the banishing and dispelling of all thatwould hinder, distort, pervert or obstruct the flow of blessings, mercies, hasidim; in the process ofspeaking a blessing, as much as speaking the mercy of the blessing, the navi or wonderworker mustspeak the judgments binding, subjugating and destroying all klippotic forces that would interfere withthe blessing or prevent the blessing from resting upon the person, situation or object being blessed. Inthe psalms we see the same is true of blessing the Holy Name of God – anything that might interferewith the proper flow of Supernal Blessings must be purified and banished, lest, God forbid, the blessingpower will feed the Other Side and not Divine Sovereignty, Holy Malkut. Thus, very often, as much a139

specific hasidim, specific gevurot are called for in the speaking and transmission of blessings – withoutthe gevurot, in many circumstances, blessing will not be effective, but rather archonic or demonicforces will prevent the blessing from transpiring.In these modern times of spiritual dullness and intellectual arrogance many might be inclined toregulate all of this to something purely psychological, speaking of negative thoughts and emotions, andunconscious complexes and such; this may, indeed, be part of it – our own inner archons and demonsof which we need to purify ourselves. Yet, quite apart from our inner archons and demons (klippot),and the egoistic self as the inner Satan or Adversary, there are distinct spiritual forces of admixture anddarkness in the psychic and spiritual environment of this world, and all realms, worlds and universes ofPerud, the Entirety – all true mystics and wisdom traditions around the world teach us this; this worldis dominated by dampening fields of impure and dark forces, and by a great downward and backwardpull, a very powerful psychic and spiritual gravity. Thus, to effectively engage in our spiritual labor inthe Continuum of Light Transmission, as much as invoking the Divine Light and Divine Powers, we mustbind and banish archonic and demonic influences; while this might sound somewhat superstitious tothose outside of authentic mystical experience, or the Gnostic experience, to the insider who has sightinto the world of spirits and the World of the Holy Spirit, the reality of the conflict of spiritual forces isobvious and perfectly clear – it is known in their experience, just as we know in our experience of thematerial world what a predator is in the wild.In this regard, you may recall that Adonai Yeshua was constantly binding and banishing unclean andevil spirits in his earthly ministry, and that in speaking of the powers given to his disciples by the HolySpirit he specifically includes the power to bind and banish archonic and demonic forces – the power toexorcise unclean and evil spirits. This is the power of the gevurot, the judgments, which removewhatever might stand in the way of the transmission and reception of blessings, the mercies or hasidimof God (El).Given the present darkness that rules this world, as all authentic wisdom traditions teach us – asspoken by all true prophets (navim), in the extension of light-power or blessings the theurgic action ofgevurot binding and banishing archonic and demonic influences is a significant part of the spirituallabor of the navim and wonderworkers in the tradition, just as with our Templars.In this, perhaps, we may gain some insight into the deeper esoteric mysteries in the power of Mercy-Hesed and Judgment-Gevurah that Hayyah Yeshua communicates to the disciples in the upper roomwhen he greets them with a mystic word, lays hands on them and breathes on them, ordaining themas holy apostles – imparting the Holy Spirit in this way he blesses them with the power to release andretain the sin, the power of hasidim and gevurot.Now, on the cross Adonai Messiah says, “Father, forgive them, for they do not know what they aredoing” – he forgives all who are responsible for his persecution and death, releasing the sin or negativekarma of all. Thus, given his example of forgiveness of sin, and all of his teachings regarding the need140

for forgiveness, we may inquire why he later speaks of the power to retain sin or not to forgive sin, asthough to bind the sin of a person to their soul. On the one hand, this may be a theurgic action ofmercy, for bringing about the fruition of the consequence of sin or negative karma a soul may very wellbe freed of it more swiftly than allowing it to ripen and gain power with time; the longer sin or seeds ofnegative karma remain they gain in strength, and likewise the severity of how that negativity comes tofruition will increase – thus causing a more immediate ripening under certain circumstances might bemerciful and compassionate, and might facilitate the salvation of a soul more rapidly. On the otherhand, however, this may speak of the forgiveness of the person, who is likely acting in completeignorance of the spiritual forces influencing them and compelling them, but while forgiving that soul,binding the force of the sin or negative karma to the spiritual being-force motivating it – blessing theperson, but binding and banishing the archonic or demonic force. Indeed, as Adonai Yeshua indicatesin the forgiveness he invokes on the cross, in the midst of the present darkness that rules this worldmost ordinary individuals are completely unconscious of the spiritual forces that influence andmotivate their thoughts and emotions, words and deeds, and in these modern times, many do noteven believe in the conflict of spiritual forces at play in this world so as to have any hope of becomingconscious of the spiritual forces with which they are linked in the karmic continuum. Thus, in the midstof a spiritual labor for the harvest of souls, the extension of the blessing of forgiveness – the hasidim,and the binding of sin or karma to the klippotic forces – the gevurot, is a significant part of our spiritualwork; hence, seeking to uplift and redeem souls, while shattering the dominion of the klippot, thehusks of impurity and darkness.Along with this, of course, the play of hasidim and gevurot holds within it the wisdom of manifestingblessings at a grade they can be received, for relatively few individuals in the present human conditionare capable of receiving direct Supernal Influx – a direct emanation of Supernal Blessing or Grace; itwould be rather like their being struck by a lightening bolt of Divine Power, far too intense andoverwhelming, far too great for them to integrate and use. Thus, blessings must be staged down to agrade that a person is able to receive in order for them to be made accessible and effective – gevurotcoupled with hasidim, restricting the Divine Power, becomes the way that this is accomplished.This is a significant part of the role that tzaddikim and maggidim play in the Continuum of LightTransmission – especially the living tzaddikim who impart initiations, empowerments and blessings tous. Essentially, receiving the direct influx of Pure Supernal Grace, through the power of the Holy Spiritthey act like something of a transformer along power lines, staging down the energy and transmittingit at lower grades so that we might receive it at a level that we can integrate and use in our spiritual lifeand practice at our present level of development and evolution. Exercising severity in this way ismerciful, for otherwise, early on, we would not be able to receive anything of the Supernal LightTransmission; through this severity emanating from mercy, however, we may receive the LightTransmission at various gradations, and progressively be uplifted from one grade to another until weare able to receive something of the direct Supernal Influx.141

Here it must be said, if we inquire into what prevents the higher or inner grades of Light Transmissionfrom transpiring in our experience, always it is the influence of the *Desire to Receive for Self Alone* –the Desire to Receive as yet not completely joined and subjugated to the Desire to Give; in otherwords, the evil inclination (sitra ahara) continues to hold dominion in place of the good inclination(sitra tov). In this regard, as Yeshua Messiah teaches us in the Gospel of St. Thomas, we have everyreason to devour the “lion,” or to bind the “strong man.”In this respect there is something else we must share – in order to effectively enact gevurot, bindingand banishing klippot that would obstruct the transmission of blessing, you must first purify yourself ofklippot and exercise gevurot with yourself, lest invoking the judgment upon klippotic beings-forcesthey may arise as accusers against you and you may fall to their dominion, the judgment invoked beingupon yourself. Thus, we confess and we repent of our sins, and establish ourselves in the Sanctuary ofGrace, and cleaving to the Messiah and Shekinah of Messiah, we speak hasidim and gevurot; in thisway it is not we who speak them, but it is the Messiah and Ruach Ha-Kodesh who speaks them, and sowhat is spoken comes to pass just as it is spoken, for it is God’s will.Remember to join hasidim with gevurot as you bless Ha-Shem, and remember to join hasidim andgevurot as you pray for people and transmit blessings to them; thus, blessing will manifest at a gradethey can be received and there will be no obstruction to the fulfillment of the blessing.In closing we may speak an open secret – devekut in prayer and meditation corresponds with hasidimand kavvanah corresponds with gevurot; abide undistracted and without doubt as you pray, and cleaveto Adonai in the fullness of faith, and all obstructions to the fulfillment of your prayers will be dispelledand your prayers will be answered as spoken – for it will be the Spirit of Yahweh that speaks them.This is a teaching that corresponds to the practices of the Orders of St. Gabriel, St. Uriel and St.Michael in the tradition.142

Psalms 24: An ascent & Opening GatesWhen it is written “Of David, A Psalm,” such as Psalm 24 andPsalm 110, according to Mekubalim, these are specialpsalms written in a state of Ruach Ha-Kodesh; they areprophetic illuminations and there is great Divine Power inthem. Whereas most psalms are a striving for an elevationin consciousness, seeking to enter into the state of RuachHa-Kodesh, these flow forth through an elevation by way ofgrace – thus they are gifts of God to the prophet and thepeople, a great blessing of God upon them.There are prophetic and wonderworking practices given in the oral tradition for all of the psalms –inner kavvanot and ways of using them to enter into various grades of prophetic consciousness and forvarious works of wonder; naturally, very special practices are given for those that are viewed as thedirect utterance of the Holy Spirit, such as Psalm 24, and the practices given prove especially powerful.Here we may share two practices with Psalm 24 as taught in the Order of St. Uriel and St. Gabriel.Opening the Gates of Or Ofan: The Light WheelWhen the Light Wheel is to be opened for a blessing upon the people and the land, the holy tzaddik orwonderworker will smudge themselves and all who are entering into the sacred ceremony to take upthe spiritual labor of invoking blessings.Offerings and sacred items will be laid out on a magical rug or sacred blanket in the appropriateplace within the Light Wheel, and all who enter will bear a Light Wheel Key.When all are purified, each will enter by the Direction inspired by the Holy Spirit for the spiritual workto be done, each as they are called by the Spirit, the tzaddik or wonderworker entering first by theDirection they are called to walk opening the way.All will walk the sacred circle seven times, and as they walk they will call upon a corresponding Nameof God, cleaving from rung to rung through the Sefirot of Construction, Malkut to Hesed; then thetzaddik or wonderworker will go to the Stone of Kodesh Achad in the center, and they will lead thepeople in the sacred chant of Yahweh Elohim, Yah and Eheieh, completing the ascent and unification ofthe soul with the Supernal Sefirot.Usually the tzaddik or wonderworker will be their holy staff and a sacred eagle feather duringthe chants and invocations of this ceremony, putting them down only to make the offerings andto perform the Wedding Feast.When this is accomplished, they will recite Psalm 24.143

Then, going to the South the Holy Name of Eheieh is intoned by extension and the Divine Power calledin – following this the Holy Name of El Shaddai to the West, Yahweh to the East and Adonai to theNorth, all intoned through extension and followed by the invocation of the Divine Power of that HolyGate.When this is done the tzaddik or wonderworker will return to the center of the Light Wheel, to theStone of Kodesh Achad, and they will intone the Holy Name of El Elyon through extension, and invokethe Divine Power from above, and they will intone Agla through extension and invoke the Divine Powerbelow.Then, offerings will be made, to Above, Below, South, West, East and North, giving praise and thanks tothe Holy One and Shekinah, and to the Divine Powers, and once offerings and worship have transpired,along with the tzaddik or wonderworker, all will begin to invoke blessings upon the people and theland.Invoking blessings the initiates will walk or dance the sacred circle and directions as inspired,and they will pray, sing or chant as inspired, and they will make use of the Light Wheel Key theyhave been called to bring to extend blessings from the Light Wheel.When all blessings have been extended, the tzaddik or wonderworker will stand in the center of theHoly Light Wheel, in the Dwelling Place of Kodesh Achad, and they will intone Yahweh, Yahweh Elthrough extension, and recite the Attributes of Hesed-Mercy, Exodus 34:6-7.This will be followed by prayers of Judgment (Gevurot) binding away klippot from the people and theland – not as a banishing in the Light Wheel, but prayers invoking the Messiah and Holy Shekinah inJudgment liberating the people from their bondage to the dominion of the klippot, the dominion of thedemiurge, archons and demons.Then a Holy Wedding Feast will be celebrated, with an emphasis upon the forgiveness of sin in theSanctuary of Grace – the liberation of the people and the land through the Blood of the Lamb of God(El).All of the utterances of the Divine I Shall Be will be as the embodiment of Supernal Blessing thatmay be carried out to the people.In fruition of the Wedding Feast, when blessings are extended and it is sealed – as this is done all willwalk out of the Light Wheel by the Direction they entered, so that with the intonement of Hallelu Yahall are outside of the Light Wheel praising the Lord.As Hallelu Yah is intoned all will focus upon the Ascension of Hayyah Yeshua, the uplifting ofMalkut to the Supernal Abba-Imma.This completes the sacred ceremony.144

As always, any sacred object used in the rite is purified following the spiritual work, includingeveryone’s Light Wheel Key.This is a sacred ceremony navim may perform seeking vision – rather than invoking blessings,they will invoke visions and the word of Ha-Shem; thus, in place of the speaking of blessingsthere will be either a charismatic speaking in Ruach Ha-Kodesh of prophecies in the LightWheel, or else an abiding in perfect communion, what comes being spoken following the sacredceremony outside of the Light Wheel.A Prayer of Ascent to Prophecy: Kavvanot of Psalm 24At the outset let the son or daughter of the navim abide in primordial meditation, waiting upon RuachHa-Yahweh; then, as they are moved by the Spirit of Yahweh, let them join their soul to the HolySefirot, rung by rung in ascent to Keter Elyon, and joined to Keter Elyon, let them give praise to El Elyonand bless the Holy Name of the Messiah.Then, let them recite Psalm 24 with the following Kavvanot:The Earth is Yahweh’s and all that is in it, the world and those who live in it; for he has founded it uponthe seas, and established it in the rivers (1-2); with verse one concentrate on the Good Earth as Malkut,the Holy Shekinah, and with verse two concentrate on the flow of shefa and ruhaniyot through theSefirot and Netivot of the Tree of Life – the fullness of the Holy Shekinah and the coming of KallahMessiah.Who shall ascend the hill of Yahweh? And who shall stand in his Holy Place? Those who have cleanhands and a pure heart, who do not lift up their souls to what is false, and who do not sweardeceitfully (3-4); with verse three concentrate upon Hayyah Yeshua, the Great Resurrection, and cleaveto the Holy Tzaddik, the Foundation of the World, and with verse four shift your center ofconsciousness into a body of light envisioned above in the image of Hayyah Yeshua, concentrating onthe uplifting of the whole world as Malkut with you.They will receive blessings from Yahweh, and vindication from Elohim of their salvation. Such is thecompany of those who seek him, of those who seek El of Jacob (5-6); with verse five concentrate uponthe union of Mercy and Judgment in Hayyah Yeshua, in the heart star of your light-body as HayyahYeshua, and upon the love and forgiveness in the Messiah, opening your heart to all beings as theAnointed, and with verse six concentrate upon Clear Light Union, and with the dissolution of yourselfas Hayyah Yeshua into the True Light, concentrate on the whole world as Malkut drawn into this unionwith Tiferet with you – all sin forgiven, all sorrow and suffering brought into cessation, perfect peace,shalom.Lift up your heads, O Gates! And be lifted up, O ancient doors! That the Melekh Ha-Gedulah may comein. Who is the Melekh Ha-Gedulah? Yahweh, strong and mighty, Yahweh mighty in battle (7-8); withverse seven concentrate on yourself as Hayyah Yeshua magically reappearing – you embodying the145

Shekinah of the Risen Messiah, and with verse eight concentrate upon the binding if sin to the klippotand the shattering of the dominion of the klippot.Lift up your heads, O gates! And be lifted up, O ancient doors! That the Melekh Ha-Gadulah may comein. Who is the Melekh Ha-Gedulah? Yahweh Tzavaot, he is the Melekh Ha-Gedulah (9-10); with versenine, envision the Supernal Influx of the Holy Sefirot and Netivot as a Holy Dove of White Brilliancedescending upon you, passing through the top of your head and descending into your heart, and withthis concentrate that the world as Malkut, the Holy Shekinah, receives the full Supernal Influx of theTree of Life, and with verse ten, abide in the awareness of emptiness, Ain.Then, from the Hokmah of Ain, intone the extensions of the Holy Names of the Middle Pillar throughextension – Eheieh, Yahweh, El Hai and Adonai; now abide in the Shekinah of Elyon, looking andseeing, listening and hearing.(At time, invocations of maggidim may be included before the abiding for prophecy.)Whatever a navi is asked to do for the people by Adonai, they will do exactly as instructed.After Ruach Ha-Kodesh has come upon you, bless Ha-Shem and give praise and thanks, worshipping inthe Shekinah of Elyon, the Supreme; if the Holy Spirit does not take you up, nevertheless worship inthe presence of Ha-Shem.If inspired to do so, a Holy Wedding Feast may seal the movement.This completes the prayer-meditation of ascent with Psalm 24.146

Psalm 4: A Dream UnionPsalms 4 and 5 are evening and morning prayers, respectively; thus a dreamunion practice and practice for arising from dream union have beenfashioned in the tradition with these psalms and occur in the oral teachingsof the Order of St. Gabriel – one giving kavvanot for these psalms. Althoughtaught in the Order of St. Gabriel, the practices associated with thesepsalms are not isolate to initiates of our Holy Order, but are practices goodfor any initiate of the tradition, assuming the development of one’s capacityfor spiritual practice has prepared them for practices of dream union.Here we may share the teaching on Psalm 4, and then later we may share the teaching of Psalm 5.The Prayer and MeditationBefore going to bed, at the outset, abide in primordial meditation and then begin to reflect upon yourday, looking to see where the Holy One has blessed you and the Holy Shekinah moved with you, andlooking to see where you did well and where you did not do well, but committed errors, sin. Then, turnto the Holy One in prayer, giving praise to the Holy One and thanks for the blessings you have received,and what you did well give as an offering to the Holy One, and confess and repent of what you did notdo well, invoking forgiveness and empowerment for tikkune, the shattering of klippot and uplifting ofsparks.Having offered up your day in this way, pray in ascent through the Holy Sefirot from Malkut to Keter,calling upon the Holy Names and praying a corresponding prayer; arriving at Tiferet and the BlessedName of Yeshua Messiah, intone the Shema with the traditional kavvanot as you have been taught.Then, with Gevurah speak gevurot binding and banishing klippot from among the people of God thatwould prevent their unification with the Shekinah and Holy One, and with Hesed speak hasidim,invoking the blessings of Ha-Shem upon the people of God – all your relations. As you ascend to Binah,pray to Kodesh Imma, the Virgin of Light, for the advent of the greater Supernal Influx, and as youreach Hokmah, pray to Hayyah Abba, the Living Father, for the holy peace of Supernal Grace; arrivingat Keter, take your repose in El Elyon and intone Eheieh, and empty of yourself, abide in union filledwith Ruach Ha-Kodesh and the Holy Light.Abiding in the awareness of your innate unity with Kodesh Achad – the Holy One, and the SupernalShekinah, recite Psalm 4.Answer me when I call, O El of my righteousness! You gave me room when I was in distress. Begracious to me and hear my prayer (1); with this, abiding in the awareness of Sacred Unity, cleave toAdonai, Malkut – the awareness of the presence of El pervading all creation.How long, you people, shall my honor suffer shame? How long will you love vain words, and seek afterlies (2); with this, continuing in the awareness of Sacred Unity, cleave to Shaddai, Yesod – with the147

conscious intention of banishing all deceiving spirits yourself and the people, all unclean and evil spiritsfrom the subtle environment.But know that Yahweh has set apart the faithful for himself; Yahweh hears when I call to him (3); withthis, in the awareness of Sacred Unity, cleave to Elohim Tzavaot, Hod – hold the conscious intention ofcomplete submission to Yahweh Elohim, complete surrender to the Holy Shekinah, offering up yourselfand the people to the Holy One.When you are disturbed, do not sin; ponder it on your beds, and be silent (4); in the awareness ofSacred Unity, cleave to Yahweh Tzavaot, Netzach – hold the conscious intention of the DivineDominion in your life and upon the earth.Offer right sacrifices, and put your trust in Yahweh (5); remaining in the awareness of Sacred Unity,cleave to Yeshua Messiah, Tiferet – hold the conscious intention of yourself and all souls cleansed inthe Blood of the Lamb, and let the Sacred Heart shine, love for the people, all your relations, and forYahweh Elohim.There are many who say, “O that we might see some good! Let the light of your face shine on us, OYahweh!” (6); in the awareness of Sacred Unity, cleave to Elohim, Gevurah – and hold the consciousintention of the forgiveness of all sins and the dispelling of all klippot that would hinder or obstruct theflow of Supernal Blessings and Grace.You have put gladness in my heart more than when their grain and wine abound (7); with this, in theawareness of Sacred Unity, cleave to El, Hesed – holding the conscious intention of the out-pouring ofthe Divine Light and Divine Blessings upon all, the awareness of the Holy One as the source of allblessings and life.I will both lie down and sleep in peace, for you alone, O Yahweh, make me to lie down in safety (8); inthe awareness of Sacred Unity cleave to Yahweh Elohim, Da’at as the Supernal Achad – and hold theconscious intention of all uplifted and unified in the Great Resurrection and Ascension.Then, laying yourself down in your bed, envision the Spiritual Sun in your heart, the presence of theMessiah in you, and envision that your body and your environment is light, your body and the wholeworld, and envision the Supernal Light of Hayyah Abba, the white brilliance, above your head; and thenrecite to yourself the Shema inwardly –With “Shema Israel” envision the world dissolving into your body of light, and with “Yahweh Elohenu”envision your body of light dissolving into the Spiritual Sun in its center, and with “Yahweh Achad”envision the Spiritual Sun passing into Clear Light Union, merging with the Holy Light of the LivingFather. Amen.In this way pass into sleep, and in sleep, abide in union with the Clear Light – Pure Radiant Awareness;if and when dreams arise, it is God’s will – remember, Yahweh delivers!148

This may give rise to lucid dreams and to divine visions in dream, or to visions of ascension throughShamaim; in perfection there are no dreams, only the Clear Light and Pure Being of Supernal Habad –the Perfect Thunder Intelligence of the Messiah, the One Anointed with the Supernal Light of Elyon.This practice is coupled to the practice given for Psalm 5 for arising from dream union – of thatpractice we shall speak later in a another writing.149

Psalm 5: Arising from Union to Abide in UnionWhen you arise, from the Holy Light of Hayyah Abba the Spiritual Sun,Body of Light and Light Realm spontaneously appear – arise from yourbed aware of the Holy Shekinah with you and with thanks to El Elyon inyour heart for the restoration of your soul and the dawn of a new day.Wash your hands and face and prepare yourself to pray.Facing East, and contemplating the ascent of the sun as the ascent ofHayyah Yeshua, raise your hands in blessing and intone the Shema withthe traditional kavvanot, and then bless Ha-Shem and call upon Ha-Shem from Keter Elyon to KodeshMalkut abiding in the awareness of Sacred Unity, and give praise and thanks to Kodesh Achad,worshiping in the presence of the Holy One.So also, call upon the holy maggidim, and pray that as the Holy Spirit and True Light are joined withyour soul, that they also might be joined to you as a single image, remembering the verse of promise:“The angel of Yahweh encamps around those who fear him, and delivers them” (Psalm 35:7).Then, in the presence of Ha-Shem and company of the Holy Shekinah, pray, invoking hasidim uponyourself and the people of God, and invoking gevurot binding and banishing klippot from yourself andthe people of God.When you have invoked the Mercy and Judgment of Yahweh Elohim, envision the Holy Sanctuarymagically appearing in the space before you – Yeshua Messiah enthroned with a Holy Book of SevenSeals (the Holy Gospel), in the midst of the Great Luminous Assembly (Holy Church, Sacred Cicle), andbow yourself down three times in remembrance and devotion to the Outer, Inner and SecretSanctuary, citing the sacred objects of refuge in each sanctuary and holding the conscious intention oftaking sanctuary.Before your bow down, each time intone Agla: Atoh Givor Leolam Adonai.When you arise from the third time of bowing down and surrendering yourself to Elyon, in your bodyof light you arise in the image of Hayyah Yeshua, the Risen Messiah, and as Adonai Messiah intoneArarita in the Holy Remembrance of the Divine I Shall Be, the Light-presence and Light-power in you asthe emanation of El Elyon, the True Light.As Kodesh Messiah in prayer to Hayyah Abba, recite Psalm 5.When your recite verses one through three, concentrate upon the Supernals gathered into Da’at andthe invocation of Supernal Mercy, Supernal Grace, the Supernal Influx pouring out upon the peopleand the land.150

When you recite verses four through six, concentrate upon the Moral Triad and hold the consciousintention of gevurot and tikkunim, the shattering of the dominion of the klippot and uplifting of sparks.When you recite verses seven and eight, concentrate upon the Triad of Action and world of angels, andhold the conscious intention of the holy maggidim in their ministry going forth to bless and defend thefaithful and elect, and to execute the Divine Intention of Elyon.When you recite verses nine through ten, focus upon the Holy Maggid of the Shekinah manifestingunder the dominion of Gevurah-Judgment, envisioning your aura as the flaming fire consuming fire asyou do.Then, when you recite verses eleven through twelve, focus upon the Holy Maggid of Malkut under thedominion of Hesed-Mercy, envisioning your aura as radiant rainbow glory as you do.In conclusion, intone the Holy Names of the Middle Pillar through extension as a blessing upon thepeople and the land: Eheieh, Yahweh, El Hai and Adonai.Then chant Yeshua Messiah, Kallah Messiah, IO Adonai, and in fruition say, “Amen.”In union with Kodesh Messiah, go forth, walking in beauty and holiness, extending the blessings of theHoly Light of El.151

Or Ha-Ain Sof: Contemplating the Light of the Infinite(A Discourse of the Baal Shem in the Assembly of Navim)This is a traditional teaching given as an oral transmission within the Order ofSt. Gabriel – when the chants are taken up by an adept or master of the HolyOrder during the oral transmission, it becomes a spiritual empowerment ofthose present, for to hear the holy chants is to be blessed and empowered touse them.The Contemplative Discourse on Or Ha-Ain SofTrue prophecy is sight in the Holy Light of Ain Sof, and it emanates as the World of the Holy Sefirot andemanates from the Holy World of the Sefirot – Ruach Ha-Kodesh is inspiration and illumination atlower grades, but it is the influx of this Holy Light which is called prophecy among Christian Mekubalim,seeing in the Holy Light with which Supernal Adam beholds creation from before the beginning tobeyond the end, seeing all as it is in Kodesh Achad and the eternal realm.In lower grades of prophecy and Ruach Ha-Kodesh this Holy Light clothes itself in the Holy Sefirot ofBeriyah and Yetzirah – which is to say that it clothes itself in the archangels and orders of angels, and inthe outermost grades it becomes clothed in the Sefirot of Asiyah, that realm into which the profaneand the impure gaze and are deceived by the Other Side.The perpetual contemplation of the great navim is in Or Ain Sof – seeing in the World of the HolySefirot (Atzilut), and the sons and daughter of the navim contemplate Or Ain Sof, seeking to ascendrung by rung, ever ascending towards the inner gradations, and the novices among us contemplate Or,aspiring to be taken up by Ruach Ha-KodeshIf we wish to contemplate Or Ha-Ain Sof, contemplating the holy letters that compose the word Or(light) proves illuminating: Alef-Vau-Resh.If God is willing, through God’s grace, let us contemplate the Holy Light.At the outset we may say, Or concluding with Resh, which means “face,” implies that light is the “faceof God,” or that light is the primary appearance of God’s presence and power; Resh is also the letterthat begins the word for evil (Ra), and so we know that along with the True and Holy Light there is alsofalse light, Klippah Nogah.As we know, Yahweh is in the figure of Alef, for the figure of Alef is formed by two Yod connected by aVau, and it alludes to the Upper and Lower Worlds, or to the Realm of Being and Realm of Becoming; inthe word Or (Aur), Alef is the Supernals inseparable from Ain Sof, and it is the Spirit of Yahweh,designated by Eheieh, or the Radiant Holy Breath of God (Ruach Elohim).152

Alef is the Realm of Yichud – Adam Kadmon and Atzilut, and Vau is Six, the extension of the Light of theInfinite from the Realm of Yichud into the Realm of Perud; is it Zer Anpin (Little Face), the world of theangels emanating from Olam Ha-Beriyah.Now the Realm of Yichud is contained in Arik Anpin (Big Face) and Arik Anpin is revealed through ZerAnpin (Little Face) – this is the Resh, the “face of God,” above and below; from Zer Anpin, Nukvareceives her light, and in union with Zer Anpin she becomes Kallah.Resh is face, and “face” implies Partzufim – the Divine Personifications, and all of their Garments; all ofthe Holy Partzufim are Resh, all being contained in Or Ain Sof, all being formed of Or Ain Sof and allbeing filled with Or Ain Sof, all the revelation of Or Ain Sof.The fruition of the revelation of Or Ain Sof transpires when there is a fit and holy vessel for Malkut totransmit the fullness of the Supernal Influx – namely, the Son of the Human One, Adonai Yeshua; Alef isthe Holy Dove of White Brilliance, the Supernal Influx – Vau is the extension of this Holy Light, the Soulof the Messiah entering into incarnation, and Resh is the appearance of the Messiah in the world,Yeshua Messiah becoming as the face of the Holy One embodied as a human being: Emmanuel.This is the Ratzon Elyon from the very outset of creation – the generation of the Human One in theimage and likeness of Yahweh Elohim, so that the Holy One should be embodied and have a face, as itwere, being fully revealed in creation.Indeed! The very first Holy Utterance of Elohim in creation is, “Yehi Or” – Let there be Light! This is theHoly Light of which it is said, “God has store up this light for the righteous – the tzaddikim.” This HolyLight is the Messiah – and this Holy Utterance might very well be translated, “Let there be Messiah!”Yehi, (Yod-He-Yod), Or, (Alef-Vau-Resh); contemplate these letters of the First Holy Utterance, andseek to look and see in the World of the Holy Spirit, the Holy Light of Elyon. If it is God’s will you willbehold interior mysteries of the Soul of the Messiah, and so you will know and understand deepesoteric mysteries in the prologue to the Gospel of St. John.According to Christian Mekubalim, this First Holy Utterance is a Secret Name of the Messiah – the“Mystic Word” of the Supernal Influx.A secret of the inner form of the Threefold Initiation is revealed in this, one understood bythose who have received it.Now we may hint at a mystery – He in between two Yod, Vau in between two Yod; Vau extends fromYod-He (Yah) in the Great Name, the figure of Vau as a ray extending from a Yod; and in the GreatName, Vau joins two He, which equal Yod when they are united.153

Yod is ten, and with Ten Holy Utterances, Elohim speaks creation into being – the Word of Yahweh;and so with Ten Commandments, Yahweh speaks the tikkune of creation, illuminating the Human One– with Yehi Or you may also contemplate the First Commandment, which is a Holy Name of God, theTrue Light, according to the inner and secret teachings of the Gospel, as we see in Pistis Sophia.These Utterances and Commandments, of course, are the Holy Sefirot – the emanations of Or Ain Sof,as is the Soul of the Messiah and Mystical Body of the Messiah, the interiors and exteriors of the HolySefirot of Atzilut, respectively.One Yod, the interiors, another Yod, the exteriors, and He, the Holy Shekinah above and below, oneHoly Light, one Divine Presence and Power.Here we may add that two Yod equal 20 (Kaf), and that Resh is 200 – the extension of thepower of two Yod (or Kaf).Now with Yehi Or we have said that it is a Secret Name of Melekh Messiah; if you want to look and see,or listen and hear in the World of the Holy Spirit, take up the practice of the sons and daughters of thenavim among us who intone this Secret Name through extension into the brow:Ya-YaHa-YaHaYa-YaHaYaAh-YaHaYaAhVa-YaHaYaAhVaRa(The vowel sounds “I,” “O,” and “U” are also used to form a sacred chant of four cycles drawing downshefa from the four Olamot, probing the Mystery of the Bridal Chamber.)In compassion we must warn the tyro who would seek to take up this Secret Name withoutproper purification and empowerment – as much as an invocation of Supernal Mercy, ending inRa, it is an invocation of the Judgment; when it is taken up in vain or in impurity it attracts theattention of the “angels” of the Other Side, the Fallen.We may also speak another secret mystery – according to Christian Mekubalim, the tikkune of creationis in the very word Or; Alef is the non-dual realization, Supernal or Messianic Consciousness, and Vau isthe Human One embodying it, Resh, 200, is the Sefirot and Klippot of the Tree of Knowledge of Goodand Evil, the Holy Tree and the Other Side; in non-dual realization this dualism is dispelled. This is thetrue mystery of the Sign of the Cross – Tau, the End-Of-Days.In praise and thanksgiving, in worship, we may close with a holy chant, praying for the salvation of allsouls:Ya-YaHa-YaHaYa-YaHaYaYa-YaHaYaYaHa-YaHaYaYaHaSha-YaHaYaYaHaShaVa-YaHaYaYaHaShaVaHa(This holy chant may be extended into four cycles as the previous one.)154

This is an extension of Yehi Yeshua that sons and daughters of the navim among us have usedto invoke the revelation of the Holy Gospel from Hayyah Yeshua; with prayer and fasting theyprepared themselves, and they went out wandering into the wilderness as though RuachElohim moving on the surface of the Deep – and Adonai Messiah appeared to them and taughtthem the Gospel of Truth. It has been said that some have found the secret dwelling of St.Lazarus in this way, and were blessed to receive secret teachings from the Eternal Witness.155

The Body, Gestures & Prophetic Meditation(A discourse of the Baal Shem in the Assembly)This is a teaching traditionally given in the form of an oraltransmission to initiates of the Order of St. Gabriel; when giventhe gestures are shown and an empowerment is often imparted.The Teaching:If you wish to understand the Way of the Navi and receive the wisdom ofthe sons and daughters of the navim, then you must know andunderstand that the body, the flesh, is not evil, but rather that the bodyor guf is klippah because the surface consciousness and the physicalsenses are obstructions to Ruach Ha-Kodesh in the unregenerated orordinary condition – therefore you must go within and live within, and no longer remain bound to thesurface consciousness and exterior senses, and to that old adversary, the inner Satan, the egoistic self.In truth, the body is not evil, but it is destine to be the Dwelling of God, a living temple – it becomesunclean and evil through unclean and evil thoughts and desires, which lead to evil speech and actionsthat do not accord with the Shekinah of Messiah and Holy Spirit. Thus, Adonai Yeshua teaches us that itis not what goes into our mouths that defile us, but it is what comes out of our mouths that defile us –thoughts and desires of the evil inclination (sitra ahara) that we conceive in our hearts.Thus, to purify the body you must purify your mind and heart, and exercise right thought, right speechand right action – all in accord with the love of the Messiah and the Ratzon Elyon.Yeshua Messiah has taught us, saying, “Blessed are the pure in heart, for they will see God (El).”Indeed! Knowing and seeing Yahweh, the presence of Elohim will fill your mind, heart and body;opening to the Holy Light from above, and integrating your mind, heart and life with the Holy Light ofShekinah Imma, the Holy Mother, the Shekinah of Messiah, the Holy Bride, will indwell you and RuachHa-Kodesh will move with, in and through you, all according to God’s promise, all according to God’sgood grace.When the Shekinah of Messiah indwells a person, their body is holy – it is the Dwelling of God, theHouse of God (Bet El), and must be treated as such; with the body, as with the heart and mind, and oursoul, we praise and glorify El Elyon, and worship El in spirit and truth – and it is the holy merkavah ofAdonai and Kallah in the world, the vehicle of the Light Transmission and Light Realm (Supernal Malkut,the Divine Kingdom).Whatever you do with the body, know this: You do to the Holy Temple and City of God. In the fear andlove of Yahweh, let this be your guide and instructor – let it guide your tongue and your actions. If thisis unclear to you and you cannot discern righteousness from unrighteousness in this way, then adhereto the law and let the Ten Commandments be your guide.156

Indeed! With the body we praise and glorify God, and we worship God in spirit and truth – what issacred and holy, and used in the worship of Kodesh Achad, we cannot then turn and use to worshipMammon (the demiurge), or turn and use to worship the great shadow of Mammon, Satan; if with thebody we worship the Holy One in heaven, then we cannot worship the archon of the world with it.What is sacred and holy is set apart to God, the True Light, and it is used for nothing but the praise,glorification and worship of God – service to the kingdom of heaven and Ha-Shem.Know that once sacred and holy, if then a sacred object is defiled it is a grievous error, and that if andwhen there is such an error, in that very instant Ruach Ha-Yahweh will depart from a person, until suchtime as they confess and repent of their error and restore themselves to the Sanctuary of Grace.However, if a soul that has been taken up in Ruach Ha-Kodesh drives her away, it is a sin against RuachHa-Kodesh, one performed with full knowledge and intention, and there is the danger that the tikkunerectificationof such a sin cannot be accomplished in this life, but only in a future life after passagethrough the Place of Cutting Off.This alludes to the sin against the Holy Spirit that Adonai Yeshua teaches is unforgivable.We have a perfect example of the holiness of the body in worship in ranan – the passionate emotionsthat burst forth in ecstatic or charismatic worship through which the sons and daughters of the navimlaunch their soul into Ruach Ha-Kodesh. As the Psalmist sings to us:I will thank You with the lute, for Your truth O Elohi.I will play to You on the harp, O Kodesh Achad of Israel.Ecstatic (ranan) are my lips, for I sing hymns to You, as does my soul that You redeemed.Also all day long my tongue chants (hagah) Your righteousness.(Psalm 71:22-24)This, along with many others found in the Holy Scriptures, is an example of the body in worship andmovements of the body as worship, and is an example of gestures with the body as a means ofentering into the experience of Rauch Ha-Kodesh and prophetic consciousness; and we may say thatrinah, which is the praise of God with speech and body, and with song, music and dance – ecstatic orcharismatic worship (ranan), is among the principle ways of entering into the states of Ruach Ha-Kodesh, and is a state of Ruach Ha-Kodesh. Likewise, we can also say this of hagah, chant meditation.Purifying and preparing yourself, go and worship with full zeal and passion, cleaving to the Messiah andShekinah of Messiah, and Ruach Ha-Kodesh will come upon you and take you up if it is God’s will.This, of course, is a form of devekut, as mentioned in another psalm in which ranan and hagah are alsomentioned – it is the sole mention of devekut in the Book of Psalms:My soul binds (davek) itself to You.157

(Psalm 63:8)If and when there is an experience of rapturous union, it is perfect devekut in worship, and in suchunion all that flows forth is prophetic.Now there are sacred positions and sacred gestures with the body that are associated with blessingand prophecy – through these positions and gestures Ruach Ha-Kodesh may come upon a person andthey may prophesy. One of them, in fact, occurs in this same psalm with the mention of devekut:So I will bless You as long as I live; I will lift up my hands and call upon Your Name (4).In the midst of ecstatic or charismatic worship it is common that one or both hands is uplifted in praiseand worship, directing the spiritual power of one’s praise and worship to the Holy One in heaven, andreceiving the influxes of divine powers that descend during our holy worship – but this also alludes tosomething more, the practice of the Lifting of Hands, as in the ancient priestly benediction.Calling upon Ha-Shem and blessing the people, the holy priest would uplift their hands in a sacredgesture, the index and middle fingers of both hands joined, and the ring and little fingers of both handsjoined, with the thumbs of both hands outstretched and interlocked, the hands in this gesture wereraise to the level of the crown star; in this gesture the six points of the Star of David are represented,and it is the union of Mercy-Hesed and Judgment-Gevurah in Compassion-Rehamim (Tiferet).When this gesture is made while calling upon the Holy Names of God it invokes a special influx of shefaand ruhaniyot, and when there is both kavvanah and devekut with this gesture it may invoke RuachHa-Kodesh to descend and rest upon a person – whether the one who makes the gesture, or others towhich they wish to transmit the blessing.This gesture may be made at the level of the crown star, but it may also be made at the level of thebrow, throat or heart stars. At the level of the brow it is an invocation of the opening of sight into theWorld of the Holy Spirit, which becomes especially effective with the intonation of the Supreme Nameof Adonai Yeshua Messiah; at the level of the throat star it may be used to indicate and transmit aprophetic utterance; at the level of the heart star it may draw light-power into the hands for the layingon of hands for blessing, empowering and healing.This is the body position we assume during the intonement of the Shema; at times at the level of thecrown and at others at the level of the brow.This gesture may also be performed with hands separated and above the head when calling upon Ha-Shem and speaking blessings with hasidim and gevurot; and it may be performed with hands separatedon either side of the head for blessing and binding from prophetic utterance.These gestures may be done standing, and when performed standing, we stand like the angels in theirworship in heaven with feet together; it may also be performed kneeling, and on occasion, in honor of158

the Holy Mother, and in remembrance of our Adonai enthroned, it may be performed seated,enthroned – but performing this gesture seated is uncommon and only done through the inspiration ofthe Mother Spirit. When performed to invoke prophecy it is commonly performed while kneeling andis often coupled with bowing down before the Holy Shekinah.Here it must be said that a navi must know how to bow down to the Holy Mound of the Lord and howto bow down to the Holy Shekinah – but never does the holy man or woman bow down to the angelsof God, or any spirit that may come, however great and glorious it might be. As taught in theScriptures, only if and when you encounter a holy one in the image of the Human One who is not bornof a woman is it right and proper to bow down – hence, a pure emanation of the Holy One, as on theDay of Be-With-Us.Now apart from this gesture with the hands, which always is used with clear intention and veryconsciously, we may raise our hands when calling upon Ha-Shem, gathering in the influxes of divinepowers, or in order to bless, and it may help facilitate prophecy.Also there is another gesture used in prophecy while kneeling or seated – one hand raised above thehead and the other is gathered in the navi’s lap palm up; this directs influxes down the Middle Way andinvokes the grace of the Pillar of Rehamim.Akin to this is the raising of one hand above the head with the other at the heart, directing influxes forthe opening of the heart – as this can be performed on yourself to receive the word of God in yourheart, and it can also be performed on another when the Holy Spirit inspires it.There is also a similar gesture with a hand on the belly – this is for the sealing of energy in the mysteryof Kallah Messiah becoming Imma Messiah.Another holy gesture invoking prophecy is the formation of the sign of the Holy Cross, standing,kneeling or sitting, each having its power; and for prophecy it is especially effective bowing down,formed while prone to the earth. Standing, the initiate is uplifted in Adonai, kneeling the initiate is insubmission to Adonai, seated they are enthroned with Adonai upon the Mother’s lap, and laying downthey have taken up their cross and follow Adonai, and gaze.In sacred circle the sign of the Holy Cross made in the various directions becomes acorresponding invocation – this can be especially powerful in Kodesh Or Ofan, the Holy LightWheel.There is another holy position of the body for prophecy used among the navim of ancient Israel andtaught by Adonai Yeshua to his companions – one used daily by Yohanan the Baptist; bow down andplace your head between your knees.This is called the "Position of the Navim."159

One knee is Netzach and the other is Hod, and in the midst of the Sign of the Covenant, the HolyTzaddik – in this position your heart and head are aligned with these and you are humble before thepresence of Yahweh. This is the position assumed during many sacred chants, unifications, recitationsseeking the experience of the Ruach Ha-Elijah, the Spirit of Prophecy.Now we will share with you an excellent practice with this position:The Invocation of Mercy & GraceIntone the Kabbalistic Cross and then assume this position with your body and soul, and abide inprimordial meditation; when the Spirit moves you, call upon Ha-Shem.The period or primordial meditation in this practice is often lengthy – though simple, it is notthe practice of a novice by any means.Then invoke, praying:El Elyon, in the Blessed Name of Yeshua Messiah I call upon Your Holy Name – let the Shekinah ofMessiah rest upon me.Eheieh Asher Eheieh, crown me with Supernal Chrism – anoint me with Ruach Ha-MessiahYah, give me Wisdom.Hayyah Elohim, grant me Understanding – True Knowledge.El, with the love of the Messiah, make me great.Elohim, from the Evil One and the Terror of Judgment, protect me.Yahweh Elohenu, in the Holy Name of Yeshua, grant me beauty and holiness.Yahweh Tzavaot, watch over my soul forever.Elohim Tzavaot, illuminate me from Divine Splendor.El Hai, make Your Sanctuary of Grace my Holy Foundation in You.Adonai, open my lips and be on my tongue, and with my mouth I will proclaim the Gospel of Peace andspeak Your praise.Hallelu Yah! Amen.When a son or daughter of the navim prepares and purifies themselves, and utters this prayer ofinvocation with kavvanah and devekut, if it is God’s will Ruach Ha-Kodesh comes upon them; if RuachHa-Kodesh does not come, then let them purify themselves and intensify their worship until they abidein the good grace of God.160

There is also a way of bowing down that you should know, one that is similar to this; kneeling, bringyour hands to your heart, palms pressed together as in prayer, then separate them and bring them tothe sides of your head, palms facing forward – bow down, placing your hands on either side of yourhead and putting your brow to the earth.This is called “Bringing Heaven to Earth,” and it is used in the same way as the Position of the Navim, aswell as in practices of taking of sanctuary when we bow down.There are other positions that we will teach you in due season, but these are the key positions we usein our Holy Order to invoke Rauch Ha-Elijah.Now, you must know and understand that for any of these positions or gestures to be effective youmust purify yourself and sanctify your body and life, consecrating your body and life, as with your soul,to El Elyon, the Messiah and Ruach Ha-Kodesh; your body must be sacred and holy, so that with yourbody, heart and mind you cleave to the Messiah and Shekinah of Messiah – if you do not abide inholiness you should not expect any such methods to be effective, for it is only in holiness that the Spiritof Holiness (Rauch Ha-Kodesh) comes to rest upon a person and dwells in them.This, of course, is an obvious truth and is a matter of common sense; and yet in these times, it must besaid at every opportunity, for there are many they that rush to the ways of prophets andwonderworkers – the holy ones, the saints, but who do not know or understand, or even desire, thetrue way. In justification many will say that they do not want the “dogma of religion,” which may bewise, but nevertheless in the Straight Path there must be piety and passionate faith, and in truth, thoseblessed by Ha-Shem as prophets and wonderworkers are more zealous in the passion of faith and pietythan anything asked of the faithful in the Scriptures or imposed by dogmatic doctrines. After all, wherethere is true love of God, a soul will do whatever it takes to fulfill their yearning for knowledge of Godand union with God – such love knows no bounds or limits, and withholds nothing from the Object ofDesire, the Beloved.In closing we may speak an open secret among us – with all of these positions the Serpent Power isuplifted to the heart, brow or crown, all as corresponds to the intention of the movement. The natureof the Serpent is desire-energy, and by one means or another, this must be turned inward and upward– Godward; it must be sublimated, uplifted and redeemed.This reflects the consistent concern with the proper use of sex and desire throughout the Scriptures ofauthentic wisdom traditions. Just as we have said that the body is not evil in itself, so we must say thesame of sexual energy and desire; and yet, as with the body, with the full force of our being, includingour desire-energy, we must seek knowledge of God and union with God – true worship of God, and likethe body, sexual energy and desire must be purified and sanctified. In fact, there is no purification andsanctification of the body without the purification and sanctification of sexual energy and desire – thetwo go hand-in-hand, and in practice they are one and the same.161

Regarding the mysteries of the purification and sanctification of sexual energy and desire as taught inour Holy Order, such things are best spoken in private, thus here we shall say no more, but we shallleave you to contemplate the matter and to inquire of Adonai about it in your prayers.162

A Contemplation of Navi – The ProphetThe word translated as “prophet” throughout the Old Testament is naviand classically in exoteric or orthodox faith the prophet is viewed as aspokesperson of God or messenger of God, whether to an individual, agroup or an entire nation; likewise, as a messenger, often their messageforetells of future events, though they may also interpret dreams, orreveal things hidden or secret in the present – thoughts and actions thatindividuals might wish to conceal.There are two roots for the word navi that uphold this view of aspokesperson or messenger of God. One of them we may find in Isaiah, where it is written, “He createdthe fruit (Niv) of the lips” (57:19), which directly indicates speaking, and alludes specifically to one whospeaks the Holy Name of God, or who speaks in the Holy Name of God. Likewise, referring to Aaron asthe spokesman of Moses, it is written in Exodus, “Aaron your brother shall be your prophet (navi)”(7:1).Thus, the word nava, meaning to prophesy, indicates a verbal expression or transmission of divinerevelation, and in this context is related to the word navach, which means to “cry out” or “bark.”In the Old Testament the prophet was the pinnacle of the faithful and humanity – one chosen by Godand made holy by God, and one to whom God spoke and who, in turn, spoke for God; among theyfaithful and humanity, they were God’s elect, being touched in a special way by the Spirit of God, or bythe presence and power of God. In that prophecy has much to do with speaking and, indeed, involvesspeaking the word of God and Holy Name of God, and in that the term for a human being in Hebrewmay be translated as the “speaking one,” the prophet would, in truth, represent the highest expressionof humanity – the word of the Most High being spoken through them.In the classical view of exoteric and orthodox religion, of course, this comes about quite apart from anyeffort on the part of the prophet, as though something completely serendipitous or accidental fromthe perspective of the prophet, or something God does apart from the cooperation of the prophet, orany labor of preparation or seeking on the part of the prophet. However, in truth, this rather narrowview of orthodoxy is false, for the prophets were the very zealous and passionate in faith, and asindividuals for whom religious belief and practice in blind faith was not enough – they were individualsin whom the mystical inclination dawned, the passionate yearning for direct spiritual and mysticalexperience, the actual experience and knowledge of holiness and God, and yet more, the deep desirefor an experience of union with God: *true and full godliness*. They were the mystics of their faith,and their spiritual practice was an active aspiration – they studied and used actual methods to inducedeep spiritual and mystical experiences, actively seeking knowledge of the mysteries of creation andGod, and actively seeking to draw near to God and to experience various states of union with God.163

Speaking is, no doubt, central to prophecy and the role of the prophet – either speaking what has beenshown in a dream or vision, and thus seen, or else what has been inwardly heard as thoughts andfeeling implanted in the mind and heart, illuminations, intuitions and knowledge; but, by nature, suchspiritual experiences imply something more, as we see with the great wonders performed by the Spiritof God through the prophets – as much as one who speaks, the prophet is a vehicle or channel throughwhich spiritual force or power flows. This is reflected in another root of the word navi, boa, whichmeans “to bring” or “to come”; it implies the navi as a bringer of the word or vision of God, but also asone who brings the presence and power of God, or one who comes in the presence and power of God.Along the same lines is the root word nava, which may mean “to flow” or “gush forth,” as in the case ofa stream, spring or fountain. The navi, then, is one who flows with the Spirit of God, or one from whomthe presence and power of God gushes forth, pouring out upon the people and the land.Another root that is closely related with this is byb, or navuv, both of which mean “hollow” or “empty,”an idea reflected in Job, where it is written, “A hollow (navuv) man will gain heart” (11:12). This impliesa person who becomes empty of themselves to be filled with the Spirit of God – an empty channel way,something like a hollow bamboo or pipe through which the presence and power of God flows. This isakin to what is sung by King David in a psalm, “My heart is hollow within me” (Psalm 109:22), and inthis we may understand that to a prophet God is everything, and in the eyes of the prophet, he or sheis as nothing before God – in such a state there is only the Holy One, and thus the Holy Spirit, thepresence and power of the Most High, flows with, in and through the prophet, and may even becomemanifest as the prophet, the mystic.The implication of the prophet as a vehicle or channel of God’s presence and power becomes clear inmany places within the Holy Scriptures, but an excellent example is in the vision of Ezekiel in which heis taken to the Valley of Dry Bones and told, “Prophesy to the spirit, prophesy, son of the human one,and say to the spirit: Thus says Yahweh Elohim, ‘From the four winds, come O spirit, and blow intothese corpses that they should live (Ezekiel 37:9). On the one hand this may be viewed as a prophecyof the future and what shall transpire with the coming of the Messiah, and yet integral to what isprophesied is the active role of the prophet as a vehicle or channel of spiritual power, here the powerof resurrection, akin to what we see with both Elijah and Elisha who raise souls from the dead.Again and again we see this aspect of the role of the prophets. A fine example is with Moses andAaron, for though Aaron is given as a “spokesman” or prophet to Moses – a navi, it is Moses whospeaks to Pharaoh, but it is Aaron who channels the divine power for the early wonders of the plaguesin Egypt. Thus, all of the speech of prophets is not with words, but more than words it is with spiritualpower.As much as one who speaks the word of God and Holy Name of God, and one who dreams and seesvisions, the prophet is a “wonderworker” – a vehicle or channel of great spiritual power, and if we trulylook at the ancient prophets and their ways, what we see are shamans or divine magicians; in terms of164

the prophets throughout the Old Testament, as well as the wonders performed by Adonai Yeshua andhis disciples, “shamanic” is the only word to describe their ways, ways that are very earthy and ground,and yet profoundly of a heavenly nature. Thus, a prophet is a *shaman*, a wonderworker – speakingthe word of God and Holy Name of God, they receive and transmit spiritual power.This is reflected in numerous incidents recorded in the Holy Scriptures. As an example, Moses by God istold to communicate spiritual power, and with it spiritual authority, to the elders of Israel, “I will distillfrom the spirit that is on you, and I will place it on them” (Numbers 11:17). Along a similar line, in FirstSamuel we read that Saul receive prophetic power by way of a transmission of a band of prophets whofocus the spiritual energy flowing through them on him, “He came there to the plateau and saw a bandof prophets coming towards him, and a spirit of God succeeded on him, and he prophesied amongthem” (10:10). This is recorded as having taken place a number of times with other individuals aroundthe assembly of Samuel as well. Preeminently, we witness this with the Messiah, Adonai Yeshua, in hiswonderworking ministry, and in his initiation and empowerment of his disciples – he communicatesand transmits to them the presence and power of God, the power of the Holy Spirit, and by it theyprophesy, heal, exorcise unclean and evil spirits, and perform all manner of wonders, just as heperformed all manner of wonders. Indeed, we know this very well in our experience, for the very nameof Yeshua Messiah itself transmits spiritual power to us, and in the Blessed Name prophecy and allmanner of wonders transpire.Thus, in the navim we find the power to bless and illuminate, the power to heal and restore towholeness of being, and the power communicate with spirits, and to bind, subjugate and destroyunclean and evil spirits; these are the powers of a shaman, and with the true prophets this powercomes through the word of God and knowledge of the Holy Names of God.As reflected in the Scriptures, there were assemblies, schools or academies of the prophets, such asthe School of Samuel and School of Elijah that are mentioned; they were overseen the Baal Shem, theMaster of the Name, in their respective generations, and quite naturally individuals who soughtmystical or esoteric knowledge, or who felt called to the Way of the Navi, the prophet or shaman,became their apprentice or disciple, seeking to study and practice the Way of the Navi. These are thesons and daughters of the navim – the disciples or companions of the master prophets, and to becomenavi a person must go to school, becoming an apprentice or disciple to a navi, one who knows theStraight Path and who has attained true prophecy, having mastered the Holy Name of God.Essentially, among the sons and daughters of the navim the issue isn’t whether or not they themselvesbecome navi, or attain the full illumination of Ruach Ha-Kodesh and true prophecy; but rather, it is the“Way of Love and Devotion”, the way of zealous and passionate worship of God, and it is this thatdraws the sons and daughters of the navim into an assembly of a Baal Shem, a Holy Tzaddik. Someamong the sons and daughters of the navim ascend to higher gradations of Ruach Ha-Kodesh and maycome to true prophecy, while others may not; although the higher gradations of Ruach Ha-Kodesh andtrue prophecy are their aspiration, their holy desire – to know and unite themselves with God, the165

fruits of loving God, in truth, it is all about love and devotion, a most passionate worship of God inspirit and truth. In a word, they are following a call to *mystical worship*, and in this sense, though allmay not be taken up by Ruach Ha-Kodesh to become navi, all may benefit from the teachings andpractices of the Way of the Navi – and accordingly, all who practice in the Way of the Navi will beblessed, all as ordained by Elyon, the Supreme.In truth, with the sons and daughters of the navim it is all*for its own sake*, all for the sake of heavenand God, and with the hope of being of some benefit to others, of being empowered to bring downblessings upon the people and the land through their holy worship – their prayers, meditations andsacred ceremonies.Now it must be said that the need for apprenticeship or discipleship is very distinct in the Way of theNavi, for by nature the mystical journey is very dangerous, and as much as leading a soul towardsenlightenment and liberation, it can also lead to a far greater bondage, and to grievous sorrow andsuffering; as much as teaching sound methods of practice, and imparting initiation and spiritualempowerments, a true navi also extends an energy of guardianship or protection – another aspect oftheir capacity to channel spiritual power. Likewise, as spiritual and mystical experiences unfold with anapprentice or disciple, they can instruct and guide their spiritual companion step by step, grade bygrade, and offer appropriate insights and corrections along the way, helping their spiritual companionsbring their mystical experience towards is desired fruition – just as they relied upon a navi or spiritualmaster before them, so other rely on them, and in this way lineages form, which represent currents ortransmissions of spiritual power and realization.This is play of apprenticeship or discipleship is found in all authentic mystical traditions aroundthe world.All prophecy, of course, is not true prophecy, and all ruachot or spirits that come are not from God, theTrue Light, and even a display of magic-power does necessarily not indicate a true prophet or holytzaddik; this is well recorded in the Holy Scriptures with characters like Abimelech, Laban, Balaam,Jezebel, Simon Magus and others – false prophecy and magic-powers can come from strange gods(archons and demons), and a would-be prophet or mystic can be easily deceived and led astray,especially early in the mystical journey. The knowledge, understanding and wisdom of an experiencedspiritual guide are indispensable in the mystical journey until such time as full spiritual discernment,realization and true prophecy dawns in an aspirant – enlightenment.This is well reflected throughout much of modern spirituality, the new age and pop-occultism in whichfalse prophecy and strange metaphysical teachings abound, and in which many are very swift to rushout and proclaim themselves teachers and guides to others, or prophets to others, but yet, themselves,have never been true and faithful disciples, or acquired their full spiritual education and realization.Indeed, by strange means one can swiftly attain some psychic powers and magic powers, but they donot come from God, the True Light, and are not of the Holy Spirit, and there is a price to pay in the end.166

As Adonai Yeshua teaches us, the way that leads to heaven is narrow and straight, and few are theywho sojourn in that way.If we look into the Talmud, teachings from Judaic tradition, in speaking of steps leading to theexperience of Ruach Ha-Kodesh we find ten listed by the rabbis:Study (spiritual education)Carefulness (mindfulness)Diligence (consistent aspiration)Cleanliness (orderliness)Abstention (self-restraint)Purity (clarity)Piety (zealous or passionate faith)Humility (self-transcendence)Fear of Sin (generation of merit, avoidance of negativity)Holiness (the cultivation of love and compassion, the love of God)Contemplating these we may gain some insight into the Straight Path, and perhaps through the goodgrace of God, we may gain insight into the teachings of the true prophets of God – the schools of thenavim.The greatest guardianship against false prophecy and deceiving spirits is the fear and love of Yahweh,and the worship of God in spirit and truth for its own sake – for the sake of heaven and for the sake ofthe glorification of God, the love of God. If and when this is our motive, it is unlikely we will be ledastray as we sojourn in the Way, Truth and Life Divine.The Christian NavimThe Way of the Navi in the New Covenant – the Sanctuary of Grace, is distinct from the Way of theNavi under the Old Covenant – the Law, for cleaving in the fullness of faith to Adonai Yeshua Messiah,we abide in a state of blessedness and grace, a state of holiness without the taint of sin; and if andwhen we error or sin, confessing and repenting of our error, in that very instant, through the power offaith, we are restored to the Sanctuary of Grace. Indeed, under the Law, prophecy was dependentupon burnt offerings for the purification of sin, and the purification was always partial and incomplete,for being liable to error, to sin, or to the generation of negative karma, again and again offerings wouldhave to be made for the remission of sin, that assuming such offerings were truly effective. Under the167

Law, in fact, prophecy was dependent upon the burnt offering of the red heifer, the ashes of whichwere said to remove all impurity of sin – not once and for all time, but each time they were used; withthe fall of the temple, of course, and the end of sacrifices in it, the ashes of the red heifer soon ran out,and with them the succession of the prophets of ancient Israel came to an end. On account of this,until the soul of Elijah was incarnate in Yohanan the Baptist, bearing the merit and spiritual power ofthe great navi, though there were mystics and wonderworkers, there were none that arose to theheights of Ruach Ha-Kodesh and true prophecy, thus there were no true prophets. Through the goodgrace of God, however, the soul of Elijah was incarnate to open the way for the coming of the Messiah,and being set apart from the very outset, he lived in purity free of sin – he lived in spiritual retreat, inthe wilderness of the desert, wearing a garment of camel’s hair and a leather girdle or belt, and he ateonly wild honey and locusts, which is to say that he drew upon the pure ruhaniyot and shefa of theSupernal Sefirot, and that he devoured klippot, extracting the sparks from within them. This was theBaal Shem, the Holy Tzaddik, of Adonai Yeshua, who taught and initiates Adonai Yeshua in the StraightPath, and when he initiated Yeshua in the Sacred Jordan, and Ruach Ha-Messiah came upon Yeshua, soalso the same grade of Ruach Ha-Kodesh came upon Baal Yohanan, for to in order to bear witness ofthe Supernal Chrism resting on Adonai Yeshua he received the Supernal Chrism also; as it is well knowin the tradition, when a spiritual transmission passes between the master and disciple, both areestablished in the same grade, the master and disciple disappearing as the Divine Presence and Powerappears. Yet, it was ordained by El Elyon, the Supreme, and predestined that Adonai Yeshua was tobring the Supernal Chrism to the people and to the world, and Elijah had prophesied this with Elisha.Thus, shortly after the advent of the Supernal Chrism, Yohanan departed the world and YeshuaMessiah took up the Continuum of Light Transmission, the imparting of the Supernal Chrism andproclamation of the Gospel of Peace.Baal Yohanan was the midwife to Ruach Ha-Kodesh giving birth to the firstborn Sun of El, the OneAnointed with the Supernal Light of El Elyon, Eheieh.Now in submission to Elyon, Yeshua Messiah made himself the Lamb of God, offering himself up as aholy sacrifices once and for all time – making all former offerings null and void; thus, by prayer and theinvocation of the Blessed Name of Yeshua Messiah alone, and through confession and repentance inthe Shekinah of Messiah, there is complete forgiveness of all sin, complete dissolution of all karma –freedom from bondage to the law and the dominion of the klippot; and with the forgiveness of sinthere is the transmission of Supernal Chrism, and the knowledge of God and union with God impartedby Hayyah Yeshua, the Risen Messiah – the most intimate and full Supernal Habad, Supernal orMessianic Consciousness. In the Sanctuary of Grace, in the Mystical Body of Hayyah Yeshua, we aremade Christ-like, and yet more, we are uplifted to Christhood.Thus, St. Peter teaches that we are a sacred priesthood – all priests of a Holy and Divine Order; and ifwe are all priests, then we are also all members of the assembly of navim or prophets – all sons anddaughters of the prophets, as we are all sons and daughters of God (El). Indeed, if we all know AdonaiYeshua is the Messiah, having the gift of faith in him from Ruach Ha-Kodesh, and we have knowledge168

of him from the same Holy Spirit, then each and everyone of us has received something of theSupernal Chrism, each according to our capacity to receive it, and all of us walk in the Way of the Priestand Way of the Navi; for such is the nature of the Ruach Ha-Messiah (or Ruach Ha-Melchizedek) wehave received, it is Ruach Ha-Enoch (the Spirit of the Initiate, or Priest) and Ruach Ha-Elijah (the Spiritof the Prophet).In truth, save through something of the Ruach Ha-Elijah, how would we have faith in Adonai Yeshua asthe Messiah of El – an intuitive knowledge of this holy and supreme mystery? Only through the goodgrace of God in Ruach Ha-Kodesh could we receive such an intuition or illumination; indeed, by RuachHa-Kodesh the great navim prophesied of the Messiah and by that same Holy Spirit we have come tohave faith and knowledge of the Messiah, and to knowledge and understanding of the mysteries of theHoly Gospel.Now the New Covenant supersedes the Old Covenant, and the Way of the Navi among us is not that ofthe navim under the Old Covenant; having the Sanctuary of Grace in Hayyah Yeshua, at the very outsetwe are established in a lofty grade – through it our soul is joined to Supernal Tiferet, the Sefirah of theMessiah, and the Messiah is our Holy Tzaddik, our Yesod-Foundation, and living in the Messiah we walkin Supernal Malkut, the Shekinah of Messiah, all of this by way of faith through Divine Grace.In truth, we may not all outwardly be called to serve as holy apostles or priests, but inwardly, in ourspiritual life and practice, we are all in the service of the sacred priesthood; likewise, we may not all becalled outwardly to the service of the navi or prophet, but inwardly, in our way of worship, in ourworship of God in spirit and truth, we are all in the service of the assembly of the navim – all sons anddaughters of the navim. In the Messiah, ours is a deeply spiritual and mystical way – profoundlymagical; for in the Messiah we all receive the word of Yahweh in our hearts and we all experience theillumination of Elohim in our minds, and we all walk with Adonai – grace abounds; the Way of the Naviand Wonderworker is an innate part of our spiritual life and practice, our way of worshipping God.When we speak of the navim being set apart, or of the rigors of those called to the Way of the Navi, intruth we are speaking mercifully – for naturally, the Way of Navim is most zealous and passionate, andthose who become actual navim take up the most rigorous self-discipline and piety, surpassinganything called for in the Holy Scriptures; the intention is never to suggest that all should take up suchrigorous self-discipline and piety, but only to encourage those called to it, inclined to it by theirdisposition. The teachings and practices are relevant and beneficial for all, but their full application isfor relatively few – all as ordained in the Supreme.In this regard we might consider the words of St. Paul regarding spiritual calls and spiritual gifts:“Now you are the body of Christ and individually members of it. And God has appointed in the bodyfirst apostles, second prophets, third teachers (sages); then deeds of power, then gifts of healing,forms of assistance, forms of leadership, various kinds of tongues. Are all apostles? Are all prophets?169

Are all teachers? Do all work wonders? Do all possess gifts of healing? Do all speak in tongues? Do allinterpret? But strive for the greater gifts” (1 Corinthians 12:27-31).According to St. Paul’s teachings, we are all to be as sons and daughters of the navim – striving for thehighest spiritual gifts and the highest grades of spiritual and mystical experience, and we should neverdoubt in the Messiah, that by the good grace of God manifest through the Holy Spirit, that we canreceive greater spiritual gifts and be granted greater spiritual and mystical experiences; yet, at thesame time we should not demand or expect anything from our worship of God, but as St. Paul says, weshould focus on the “more excellent way,” striving to perfect our faith, hope and love in the Messiah,while always remaining open to a greater call to service and the spiritual gifts to answer that call.Always, with any true call we are given the spiritual gifts necessary to carry out that spirituallabor – the spiritual gifts being the affirmation of our call, the witness of the Holy Spirit.In this we may understand the Way of Christian Navim – or of the sons and daughters of the navim;taking up the Way of the Navi, the intention is the perfection of love – the passionate exercise of faithand hope in the Messiah, the Sun of El.170

Psalm 121: Blessing & ProtectionWhen a navi or wonderworker is called by the Holy Spirit tobless a person, invoking good fortune in life, or they are calledto extend divine protection, they may use Psalm 121. Thefollowing is one way that this psalm is often invoked in thetradition.The Ceremony and PrayerThe navi or wonderworker will abide in primordial meditation, waiting upon the Holy Spirit, and theywill ask the person who they are blessings to abide with them in communion with Ha-Shem; when theHoly Spirit moves them, they will trace a sacred circle around themselves and the person they seek tobless, and as they trace the circle they will the will envision that it is formed of holy fire, and they willintone Yah Yahweh, El Elohim, Yahweh Elohim Tzavaot, Shaddai and Adonai.Then they will pass their holy staff to the person and throw their mantle (tallit) over them as they callupon Ha-Shem and the Divine Powers, and speak the blessing.Uplifting their hands they will call upon El Elyon in the Name of Yeshua Messiah, and they will invokethe Shekinah of Messiah – then they will call in the Divine Powers of Height and Depth, East, West,South and North.When this is done they will make the Sign of the Cross before the person being blessed, and they willrecite Psalm 121 with the traditional kavvanot.The Kavvanot:I lift up my eyes to the hills – from where will my help come? My help comes from Yahweh, who madeheaven and earth (1-2); with this concentrate upon the top of the head of the person being blessed,“where sky and earth meet,” and with conscious intention draw the Serpent Power up to your crownstar, with the intention of awakening and uplifting the Serpent Power in the person.He will not let your foot be moved; he who keeps you will not slumber. He who keeps Israel will neitherslumber or sleep (3-4); with this draw Holy Light from Keter Elyon down to the brow star, holding theconscious intention of opening the person’s sight into the World of the Holy Spirit – this in theawareness of the innate union of your soul with the Supernals.Yahweh is your keeper; Yahweh is your shade at your right hand. The sun shall not strike you by day,nor the moon by night (5-6); with this focus on the Holy Light descending to the heart star, andmagically transform your body of light into the image of Hayyah Yeshua – this in the awareness of yourinnate union with Supernal Tiferet.171

Yahweh will keep you from all evil; he will keep your life; Yahweh will keep your going out and yourcoming in from this time on and forevermore (7-8); with this focus on the navel and root stars, and thecomplete descent of the Holy Light of Elyon, a complete purification of the person – this in theawareness of the union of the Holy Tzaddik and Bride, the Light Realm within and all around you.Intone Vehayah and lay hands on the person; and then retrieving your mantle and holy staff, say,Hallelu Yah – Praise the Lord, and then say amen.Bid the person to depart in peace and for seven days pray for them, uplifting them to Ha-Shem; and sothe blessing will rest upon them.This completes the transmission of the blessing.An anointing is sometimes added to this ceremony of blessing.172

Psalm 16: Sanctuary & Prophecy in DreamThe Practice for DreamIf an initiate is in need of sanctuary they may pray this Psalm16, or else they may pray it on behalf of another in need ofrefuge; likewise, seeking a luminous and prophetic dreamsnavim have prayed this psalm before going to bed.Here we will give and example of this prayer used for aninvocation of luminous or prophetic dreams, along with thetraditional kavvanot taught in our lineage.First the initiate will perform their evening prayers and meditations, and they will prepare themselvesto receive Ruach Ha-Kodesh in dream union; then, assuming the position of the navi, bowed down,they will abide in primordial meditation until the Holy Spirit moves them, and when she moves themthey will recite Psalm 16 in this holy position.If it is God’s will, Ruach Ha-Kodesh may take them up right then and there; or else, if it is God’s will,Ruach Ha-Kodesh might bring them a luminous or prophetic dream in the night watches – if Ruach Ha-Kodesh does not take them up, then they may lay down in their bed and perform the dream union withthe Shema.Kavvanot:Protect me, O Elohim, for in You I take refuge. I say to Yahweh, “You are my Adonai’ I have no goodapart from You (1-2); concentrate on the unification of Malkut and Tiferet, and intone the unificationby extension: Ah-AhYo-AhYoDa-AhYoDaHo-AhYoDaHoNa-AhYoDaHoNaVo-AhYoDaHoNaVoYa-AhYoDaHoNaVoYaHo.As for the holy ones in the land, they are noble, in whom is all my delight (3); cleave to Yahweh ElohimTzavaot (Netzach-Hod) and envision the great luminous assembly of tzaddikim and maggidim magicallyappearing in the space surrounding you, as though your soul is uplifted to the Upper Room. (Cleavingto Yahweh Elohim Tzavaot intone Yahweh Elohim Tzavaot, that or intone the unification of YahwehTzavaot and Elohim Tzavaot by extension.)Those who chose another god multiply their sorrows; their drink offerings of blood I will not pour outor take their names on my lips (4); cleave to Shaddai, the Holy Tzaddik (Yesod), and uplift your mindand heart to El Elyon (Keter) – with the intonement of Shaddai by extension bind and banish all klippot:Sha-ShaDa-ShaDaYa.Yahweh is my chosen portion and my cup; You hold my lot. The boundary lines have fallen for me inpleasant places; I have a goodly heritage (5-6); cleave to Yahweh (Tiferet) and bring about the173

unification of Mercy and Judgment, intoning the unification of El Elohim by extension: Ah-AhAh-AhAhLo-AhAhLoLo-AhAhLoLoHa-AhAhLoLoHaYo-AhAhLoLoHaYoMa.I bless Yahweh who gives me counsel; in the night also my heart instructs me. I keep Yahweh alwaysbefore me; because he is at my right hand I shall not be moved (7-8); cleave to Da’at and intoneHayyim Elohim.Therefore my heart is glad and my soul rejoices; my body also rests secure. For You do not give me upto Sheol, or let Your faithful one see the Pit (9-10); cleave to Habad, and perform the unification of Yahand Yahweh Elohim by extension: Ya-YaYa-YaYaHaHa-YaYaHaHaVa-YaYaHaHaVaHa-YaYaHaHaVaHaAh-YaYaHaHaVaHaAhLa-YaYaHaHaVaHaAhLaHa-YaYaHaHaVaHaAhLaHaYa-YaYaHaHaVaHaAhLaHaYaMa.You show me the path of life. In Your presence there is fullness of joy; in Your right hand there arepleasures forevermore (11); cleave to Keter Elyon, and intone Ah-Ha-Ya-Ha-Va-Ha (This is a unificationof Eheieh and Yahweh as one Holy Name).174

Ivurim of the Holy Ones: Receiving Sparks of Holy SoulsThe play of ivurim (impregnations) is well known in thetradition – the experience of an ivur of a spark from thesoul of a holy man or woman of the past, a soul of ahigher grade serving to uplift and illuminate a soul of alower grade. This, quite naturally is how sons anddaughters of the navim may experience Ruach Ha-Kodesh or states of prophetic consciousness – they mayopen themselves to ivurim.Like all deeper mystical and prophetic practices,however, there are dangers involved, as is well evidenced in the new age movement and the commonclaims of so many psychics to “channel” great masters, archangels and such, and then proceeding togive strange and bizarre metaphysical teachings that have nothing to do with the wisdom traditionswithin which the holy and divine beings have previously appeared and spoken. What is occurring insuch cases is either a state of extreme self-delusion or outright deception, that or the ruachot (spirits)contacted are deceiving spirits, klippotic beings-forces. Indeed, seeking the experience of ivur or the“channeling” of the spirit of a holy one or angelic being, a would-be mystic can easily be led astray andfall into error, and many, in fact, do fall prey to psychological imbalances and deceiving spirits. This, ofcourse, betrays wrong motivations within and behind these aspirations, and it betrays the lack of theproper spiritual education and discipline, and most especially, a lack of self-purification.As with all deeper mystical and prophetic practices, self-purification is necessary to the practice ofreceiving ivurim, along with the full discipline of the spiritual life and practice – in other words, properpreparation and development of the vehicle, the refinement of one’s own mind, heart and life so thatit is aligned and in harmony with God, the True Light. However, under the right conditions theexperience of an ivur from the soul of a holy one is entirely possible, as are influxes of illuminationsfrom divine and angelic beings, and this is one of the ways Mekubalim seek to be elevated intoexperiences of Ruach Ha-Kodesh and prophetic states of consciousness.Continuum of PreparationWhen those received and initiated as sons and daughters of the navim seek to invoke an ivur they firsttend a continuum of self-purification, using those appropriate methods necessary for the state orcondition they find themselves in, and they will tend a continuum of prayer and meditation, asking forthe blessing and grace of God to experience ivur, and invoking divine protection from all deceiving andklippotic influences. They will pay special attention to the continuum of daily prayer and meditation,and to remembering and keeping the Holy Shabbat, and they may also request the blessing of a holytzaddik or navi upon their continuum seeking ivur – in every way possible they will prepare themselvesand seek to walk in beauty and holiness, cleaving to the Messiah and Shekinah of Messiah.175

The Practice of Receiving IvurimWhen they are ready, meditating in a house alone, having gone into their secret room and shut thedoor, they will wrap themselves in their mantle, their prayer shawl (tallit) and they will intone theShema and call upon the Name of God, and they will invoke the guardianship of the holy angels of God– then sitting and shutting their eyes, they will divest themselves of all that is mundane, and of theircorporeal form; thus, they will shift the center of their consciousness into a body of light, abiding in thepresence of the holy angels and God.Then, they will recite a Scripture or teaching of a holy one with whom they seek to experience ivur –they will recite it swiftly and accurately over and over, with the conscious intention that sparks of theirinner nefesh are in their mouths as they are speaking the passage or teaching. As they do this, they willhold the conscious intention that their very mouths should be a holy vessel that brings forth the lettersand light-power of the words – inwardly cleaving to God and the holy one with their heart, they willmerge their mind completely with the spoken words. In this way, if it is God’s will and they are a fit andholy vessel, through God’s blessing and grace their nefesh may become a merkavah of the nefesh ofthe holy one who is the master of that Scripture or teaching, or yet more, their ruach might be joinedto sparks of the ruach of the holy one, becoming illuminated. At a certain point in the practice theinitiate may feel overcome be exhaustion; if they are a fit and holy vessel, the nefesh of this holy onemay come to reside in their mouths. As they recite the holy one will begin to speak in their mouths andgreet them with shalom. Then, if there are questions the holy one will answer them – all that come tomind, and the holy one will speak with their mouths, and they will hear the voice of the holy one intheir mind, and feel their presence in the heart and in the environment; they will no longer bespeaking, thinking or feeling from themselves, but from the nefesh or ruach of the holy man or womanThe holy person will be speaking through them and speak as them.This is the secret meaning of the verse, “The Spirit of God speaks in my mouth, his word is upon mytongue” (2 Samuel 23:2); for both in states of ivur and states of Ruach Ha-Kodesh this may transpire.The same secret is taught by Adonai Yeshua when he tells his disciples that when they are called tospeak not to prepare a speech or sermon in advance, but rather to abide in worship, praying andcleaving to God, and to go and speak, and when they speak the Holy Spirit will be in their mouths andwill speak through them. This, exactly, is the way of sacred discourse in the tradition – the Holy Spiritinspires the sacred discourse and is in the speaking that is given. The witness of this is the power of theHoly Spirit that moves in the discourse and that is transmitted – the Light-presence (Messiah) andLight-power (Holy Spirit) that is within and around the holy tzaddik or apostle, and that moves in theassembly.Now, in the experience of ivur one’s consciousness will be elevated and expanded, and one will haveknowledge and understanding that they do not normally possess – all manner of insights may come inthis way and all manner of mysteries may be revealed, though always the teachings received will176

accord with what the holy or divine being has previously taught, always they will accord with thetradition, even if inner and secret mysteries are communicated. Likewise, at times, we may also receiveand experience having the spiritual gifts or wonderworking powers of the holy one or divine beingduring the experience of an ivur – spiritual abilities we do not normally possess. Indeed, the experienceof ivur can become the full merging of the nefesh or ruach of the holy one with our nefesh or ruach – ifand when this happens it is an astonishing experience and a truly great blessing and empowerment.We may ponder how it is that lineage-holders in a vast oral tradition remember teachings that theyhave received and draw out new wisdom treasuries – this occurs through the blessing of Ruach Ha-Kodesh, but also through the play of ivurim; in this practice we may gain some insight into how suchincredible “memory” or “genius” occurs, for they rely upon God and the Holy Spirit, and upon holy anddivine beings, the company of the Holy Shekinah, the luminous assembly of tzaddikim and maggidim.Indeed, if we were to have eyes to see, we would behold the spirits of tzaddikim and maggidimcontinually coming and going from their presence, and we would be hold the Holy Light of the Messiahand Shekinah of Messiah with them, and it would be no wonder how they are keepers of suchknowledge, understanding and wisdom, for we would look and see that they are not the doer orkeeper, but rather are as a merkavah (chariot) of this Light-presence and Light-power.This is the secret of the Scripture, “Yahweh is your keeper” (Psalm 121:5).Thus, here we have revealed something of an open secret of how the lineage is “held.”What has been shared, in truth, is an advanced spiritual practice, and one that traditionally an initiatewould seek a blessing or empowerment from a tzaddik before taking it up – it is not the practice of anovice, but assumes the cultivation of devekut, hishtavut and hitbodedut, and deep intimacy withpractices of the transference of consciousness. If such things have been kept secret by ChristianMekubalim, as well evidenced by the new age and pop-occultism, it is because all too often such thingsare taken up by beginners prematurely without the proper preparation, and when this happens, ratherthan a great and wonderful blessing, such teachings become a great and terrible curse, not only to theone who takes them up in immaturity, but also to others around them who may also be led astray fromthe Straight Path.Spiritual self-worth coupled with spiritual humility is absolutely crucial in the mystical journey – if theremust be an error, we should error on the side of humility and be very slow to take up advancedpractices, making certain we are ready and that the necessary conditions are present.Gradations of IvurimIvurim can, indeed, be invoked – we have taught one method above through which sons and daughtersof the navim invoke ivurim, and other methods are also taught in the tradition. Yet, ivurim may alsooccur spontaneously, through grace, when the necessary conditions are present – in the midst ofprayer, when devekut and kavvanah are strong, the experience of ivur can happen, as well as during177

holy meditation, and it is especially common during the study and contemplation of Holy Scripturesand the sacred writings of Mekubalim – we may experience something of the spirit or presence of theone who wrote them, or the one being spoken about, and have sudden new insights and newunderstandings, ones that represent a radical leap in our own knowledge. If we live according to ourfaith, and we walk in beauty and holiness, cleaving to Yeshua Messiah and the Shekinah of Messiah,experiences of ivurim and influxes from angelic beings can become common, along with distinctexperiences of the Spirit of God.Ivurim are not isolate to the experience of sparks from the souls of holy ones of the past either, theycan also occur with living tzaddikim, so that while study and contemplating the teachings of a livingtzaddik we may experience an ivur from them through the blessing and grace of God.Indeed, ivurim with holy ones of the past and present, and sometimes even of the future, can occursimply by our being open to the possibility and creating the necessary conditions, quite apart from anydirect invocation; and likewise, even without thinking of such mysteries, spontaneously ivurim mayoccur – a person might not even know when an ivurim has taken place at times, only that a distinctelevation occurred in consciousness during study and contemplation, or during prayer, meditation orsacred ceremony.It is also possible that ivurim may occur during difficult times as a form of divine assistance seeing usthrough – we may be empowered and elevated so that we are able to endure in faith and able to riseto a challenge in life.The play of ivurim is profoundly the mercy and grace of God – the hasidim of God.There are also different levels at which ivurim can take place – with most individuals they take place atthe level of nefesh, but they may also take place at the level of ruach and neshamah, and on rareoccasions, even at the level of hayyah or yechidah; at the level of yechidah it is as though an entirelydifferent person has enter into the incarnation, representing the most radical transformation, andusually such a lofty ivur will remain throughout life.At the level of nefesh, on the outer level, the knowledge and understanding, or the spiritual gifts of theivur, may only remain during the experience of ivur, departing when the spark of the holy one departs,leaving behind some new insight or some faint trace of the new elevation of the soul, but largely whatwas present will be forgotten afterwards and pass away, save that in general the spiritual experiencewill be remembered; when it occurs on an inner level of nefesh, however, there will be an experienceof more lasting insights, or knowledge and understanding, and a significantly longer experience ofelevation. At the levels of ruach, this will even be more so, and with it there will be a distinctillumination that remains with the person. In the case of the outer level of ruach, it may last for quitesometime, but in the case of experiences at the level of inner ruach it may become permanent, lastingthe remainder of life. The various levels of neshamah are distinct enlightenment experiences, and aswith the other levels of the soul, those on the outer level of neshamah may last only for a certain178

period, while those on the inner level may remain a lifetime. Essentially, the higher the level of an ivur,the greater the elevation soul and transformation of the person; indeed, the higher the level, the moreradical the experience and the more radical its effects on the person and their life are.In terms of an ivur at the level of hayyah, these may extend the life of a person beyond their “allottedtime,” and in this you may understand that an ivur at the level of hayyah may be involved in raising aperson from death back to life. They may also confer spiritual gifts from a holy one on a person,empowering them in service to the people and to God.Quite naturally, as one experiences ivur they are likely to experience ivurim at higher gradations,within range of their capacity to receive. However, regarding shifts to higher or inner grades of thesoul, and ivurim of higher gradations, we may share something of an open secret regarding thepractice we have given above. If when an ivur transpires we may ask the holy one any question, wecould conceivably ask how we might shift to a higher or inner aspect of the soul, or ask how we mightexperience a higher gradation of ivur; if it is within the knowledge of the holy one and they receivedivine permission, they may elevate our experience of ivur, or they might tell us how to prepareourselves to shift to a higher aspect of the soul and experience ivurim of a higher gradation, instructingus in the tikkune of our soul, or instructing us in another practice invoking ivurim.What would be our motive for seeking to shift to a higher level of the soul or seeking higher gradationsof ivurim? To continue to unfold our process of self-realization in the Messiah, to be of greater benefitto others and to draw nearer to the Divine; hence, to further empower us in service to heaven andGod, the Great Work.179

Vision of Ezekiel: Ma’aseh Merkavah(Discipline of the Chariot)The IntroductionThe first chapter of Ezekiel is called Ma’aseh Merkavah, whichmeans the “Work of the Chariot” or the “Discipline of theChariot.” In it we find not only a description of the vision thatunfolds with the prophet, but something more – we find amanual of spiritual discipline teaching us methods for thegeneration of the Merkavah; hence, methods that create avehicle in consciousness that invoke and facilitate deep spiritualand mystical experiences, or prophetic states of consciousness.On one hand, it reveals Ma’aseh Bereshit (Works of Creation),which is to say mysteries of how God orchestrates and directsthe matrix of creation – the metaphysical dimensions and worldswithin and behind the material dimension and physical world; onthe other hand, it reveals Ma’aseh Merkavah, the Discipline ofthe Chariot, which is the Way of the Navi, the prophet of God.According to the Zohar, Ezekiel received divine authority toreveal these secret mysteries so that they would be preserved for future generations – thus, recordingthem he ensured that this wisdom treasure will not be lost; specifically, according to the masters of thetradition, these teachings are preserved for the time of the Messiah and for the fruition of the comingof the Messiah in the Age of the Holy Spirit, the end times.According to the Christian Kabbalah, the Navi Yohanan the Baptist, the reincarnation of the soul of NaviEliyahu, used the Discipline of the Chariot in his spiritual labor to open the way and herald the comingof the Messiah – and though as taught by Ezekiel the Merkavah only reaches up into Yetzirah, Yohananknew the mysteries of the Merkavah reaching up into Beriyah, and by revelation through Ruach Ha-Kodesh, he received the mysteries of Merkavah reaching to the very gates of Atzilut, thus empoweringhim to invoke Ruach Ha-Messiah with Adonai Yeshua at the Sacred Jordan. The full mysteries of theMerkavah reaching up into Atzilut are revealed in Hayyah Yeshua, the Risen Messiah – the MysticalBody of the Messiah representing the fullness of the Holy Merkavah, the Path of the Great Exodus orGreat Ascension.According to the Talmud, Isaiah and all of the prophets beheld the same Vision of Merkavah, but onlyEzekiel was given the divine permission to record it, for at the time of Ezekiel the way of prophecy as inancient times was coming to an end until the return of Elijah and advent of the Messiah, the trueAnointed of God. Likewise, according to the Kabbalah, this vision was revealed to the children of Israelat the Red Sea and at Sinai – a revelation empowering true service of God and worship of God through“riding the Chariot.”180

The mention of this Holy Vision of the Merkavah transpiring with the children of Israel at the Red Seahints at a secret mystery of the Merkavah, for in the story of the parting of the Red Sea to deliver thechildren of Israel from the dominion of Pharaoh in chapter 14 of the Book of Exodus there are threeverses that each contain 72 letters, verses 19, 20 and 21. In the Holy Kabbalah a letter is taken fromeach verse to form 72 Names of God – the published teachings of which, thus far, do not actuallyreveal the true mysteries and powers of these Holy Names, nor the full methods of their use. As itturns out, in Ezekiel’s vision, in the original Hebrew, there are also three verses composed of exactly 72letters in the first chapter, verse 1, 4 and 26; thus, there are, in fact, two sets of the 72 Names of Godin the Holy Scriptures, for by the same method used with the verses in Exodus to extract the 72 HolyNames, 72 Holy Names are also drawn from Ezekiel’s vision. To know and understand that actualcontext and use of those given in Exodus, one must know and understand the context and use of thosegiven in Ezekiel, for those in Exodus are gevurot, “judgments,” and those in Ezekiel are hasidim,“mercies” or blessings. In the Tradition these two sets are used together in the Discipline of theMerkavah, depending upon whether gevurot or hasidim are called for, and at times they are woventogether to invoke rehamim, compassion, or the mitigation of judgment with mercy.The 72 Holy Names of Hasidim have been keep completely secret, for to this very day no Mekubal hasrecorded and published any teaching about them; in that there are two sets of 72 Holy Names of God,there are, in fact, *144 Holy Names of God* – 72 of Gevurah and 72 of Hesed.With this, perhaps, you will recall the 144,000 elect from among the children of Israel spoken ofin the Book of Apocalypse – in this there is a hint to a great secret mystery.If you know how to form the 72 Names of God from the verses in Exodus, then you know how to formthem from Ezekiel – therefore the mention of the verses from Ezekiel provides you with the necessarykey to extract and contemplate the 72 Holy Names of Hasidim and to join them with the 72 Names ofGevurot.Here we may say that these 144 Holy Names of God, along with the Holy Names of the Tree or Life andtheir permutations (including those Names called “Cognomens”), are the Divine Powers of theMerkavah – but most especially the 10 and 144 Holy Names.With these, the powers of the holy archangels and orders of angels are accessed and invoked.In this you may know and understand that the Vision of Ezekiel contains the keys to all of the secrets ofprophecy and to all of the Kabbalah as well, for the Kabbalah, in essence, is the evolution of MerkavahMysticism – Ma’aseh Merkavah.Here, at the outset, in our introduction, we can also speak another mystery of the Christian Kabbalah –if the fullness of the Holy Merkavah is the Mystical Body of the Risen Messiah, then all the while,though veiled in Beriyah and Yetzirah, the navim were beholding the revelation Adonai Messiah. Thus,in the Vision of Ezekiel we find deep mysteries of the Messiah. Likewise, if the fullness of the Holy181

Merkavah is in the Risen Messiah, then so also is the full power of the 144 Holy Names of God – theirfull power only being manifest by the Risen Messiah; the story of the Exodus and the promise of returnfrom exile in Ezekiel and The Prohets being prophetic of the True Exodus and Return to God – theGreat Resurrection and Ascension manifest by Adonai Yeshua Messiah.Indeed! You may recall the initiation of the disciples of the Holy Master in the upper room followingthe Resurrection, when he appears to them and greets them with shalom (peace) twice, and then layshands on them and breathes on them, saying, “Receive Ruach Ha-Kodesh (the Holy Spirit). If youforgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained” (John20:22-23). According to Christian Mekubalim, this is the full power of the 72 Holy Names of Hasidimand Gevurot – the 144 Holy Names of God, all of which is gathered in Supernal Tiferet, the Holy Sefirahof the Messiah.Thus, if we gaze upon the very first Holy Name of the Hasidim we find Vau-Shin-Vau (VoShuVo);Tiferet is the Vau (sixth) Sefirot, and represents the Six, and Shin is the Holy Shekinah, thepower of Supernal Malkut – and it is the holy letter added to the Great Name of Yahweh toform the Blessed Name of Yeshua, the Name that means “Yahweh Delivers.” This first HolyName of Hasidim holds the blessing power of the Divine Incarnation; specifically, the blessingpower of the Resurrection and Ascension – the blessing transmitted by Hayyah Yeshua. All ofthe rest have their root in this – the ascension of the one who descended; and here we maysay, before ascending the rider of the Holy Merkavah must first descend, and so it is written inthe Gospel of St. John: “No one has ascended into heaven except the one who descended fromheaven, the Son of the Human One” (3:13). Of this we can speak no more, but for those whoknow this is enough to open the way to understanding and wisdom.Through the blessing and grace of the Holy One, and through the inspiration of the Holy Spirit, this isshared, and so it will be with the following contemplation of the Vision of Ezekiel – what the Supremeordains to be share will be shared, and what the Holy Spirit inspires will be given; apart from this,whatever else might be spoken, either it must be spoken in private to one who knows already, or itventures into those holy mysteries that “no mortal is allowed to speak.”At the outset, before venturing into the discourse on the Vision of Ezekiel, if you are willing, read theholy vision apart from the commentary, and contemplate it, and with prayer and meditation probe andinquire into it – abide in the Shekinah of Messiah, opening yourself to the Divine Light from above. Inthis way prepare yourself for sacred discourse, so that you might have spiritual self-worth and spiritualhumility joined together, and as much as receiving instruction outwardly, you might also receive itinwardly – all from the Holy Spirit, outward and inward.Thus, as you read and study this sacred discourse, go within and abide within – if you are willing to this,per chance, through God’s good grace, you may receive something of the Light Transmission within182

and behind it, just as when such teachings are given as an oral transmission in person, mouth-to-earand mind-to-mind.In this way you may acquire true Habad – true knowledge, understanding and wisdom; and inrecording these sacred and holy teachings, this is our prayer – that through the grace of Adonai YeshuaMessiah and the dance of the Shekinah of Messiah, all who study and contemplate these teachingsmight be blessed with the Holy Light of Keter Elyon and receive something of the Supernal Chrism,each according to their capacity to receive and their holy desire to give.In the reception of inner and secret teachings it is important that the aspirant remember topurify and sanctify themselves, and that they remember the works of charity, so that they donot incur the bread of shame, taking without giving; always, receiving we must give, for it is ingiving that we receive in full and bring the sitra ahara (evil inclination) into cessation, subject tositra tov (the good inclination).183

Vision of Ezekiel: The Opening of VisionIn the thirteenth year, in the fourth month, on the fifth day ofthe month, as I was among the exiles by the river Chebar, theheavens were opened and I saw a vision of Elohim (Ezekiel 1:1).At the outset we might inquire why the year, month and day ofthe prophecy is mentioned; after all, gazing into the heavensand the eternal realm, the play of space-time as we experienceit comes to an end – in the heavens the passage of time is verydifferent from one to another, and in the eternal realm there isno time, no past, present or future. Yet, Ezekiel is very precisewith regard to the time, and even specifies it further in versetwo. In the Holy Scriptures and Kabbalah, of course, the twoacceptable forms of divination, aside from the holy stones in the breastplate of the high priest anddirect knowing through prophecy, is the casting of lots and *astrology*; thus, giving the year, monthand day, an initiate knowing the science of astrology would be able to look and see the configuration ofthe celestial spheres at the time of the prophecy. The celestial spheres are the power of the HolySefirot at the level of Asiyah, and they allude to the first domains through which the soul of the navimust pass in ascent, as well as the first grade to which the soul is joined, Adonai or Malkut.In that an astrologer would be able to look and see the configuration of celestial spheres, theconnation is that it is an auspicious time – hence, that this vision occurs in a cycle of power, when thereis a positive flow of celestial influences. This teaches us that when a navi goes out on vision quest,seeking a vision for the people, they look to an auspicious time, a cycle of power, and surf the tides ofpositive forces that are flowing.The fifth day of the month is, of course, five days following the new moon, for the Hebrew calendar is alunar calendar, the months being the lunar cycles from one new moon to the next; this suggests thatthe continuum seeking vision began on the new moon, which is very common among navim. The newmoon is a time of purification and initiation – new beginnings, and the waxing cycle of the moon isespecially auspicious for invocations of prophecy and wonderworking seeking new visions and newmanifestations.“I was among the exiles by the river Chebar…” This alludes to a spiritual retreat or self-isolation, theouter form of hitbodedut (meditation), and it alludes to meditation upon the presence and glory ofGod in nature, in creatures and creation – a most common method through which navim invoke statesof Ruach Ha-Kodesh and prophecy, gazing at objects in nature with kavvanah, inwardly cleaving to theHoly One and Shekinah as they gaze. That the prophet is by a river suggests the practice of ritualimmersion or water ceremony for self-purification (mikvah or baptism), which is also a very common184

practice of navim seeking a prophetic dream or vision. If Ezekiel is in spiritual retreat, then this processof self-purification would include prayer and fasting, and significantly confession and repentance onbehalf of himself and the people, and calling upon the Holy Names of God for a vision. In the introduction we mentioned the 72 Names of God in Ezekiel, as well as those in Exodus –that the 72 Holy Names are given in Ezekiel tells us that he used the 72 Names of God to callupon the Holy One and Divine Powers seeking a vision.The outward physical hitbodedut teaches us that calling upon the Holy Name of God seeking a vision,the navi enters into an internal state of hitbodedut – a state of emptiness free from all thought anddesire, save the holy desire to experience the Shekinah of the Supreme, the presence and power ofGod.Thus, from the first verse we know that the prophet began his continuum of seeking vision on the newmoon, and that he prepared himself through ritual baths, fasting and prayer, and that he set himselfapart from all mundane influences, and began his meditations by contemplating the glory andpresence of God in nature with deep kavvanah – with this we know that he called upon the Name ofGod, and made use of the 144 Names of God, speaking gevurot and hasidim; this during an auspicioustime when the celestial influences would prove helpful to an ascent to true prophecy. Essentially, inthe very first verse the way of vision quest is outlined for us.The most essential key, however, is found in the phrase, “I was among the exiles…”, for “I,” Ani, is acognomen of Adonai or Malkut, and implies a cleaving to the Holy Shekinah in her exile; yet more, itimplies that the prophet was in exile from his “I” or sense of self – completely removed from himself,transcendent of himself, which is the state of hitbodedut-meditation that represents a completecleaving to the Holy One and Shekinah. It is in this state that “…the heavens were opened and I saw avision of Elohim.”The cessation of the egoistic self allows us to come into contact with our true being or true self – thereal Ani, which is, in truth, inseparable from the Holy Shekinah, the Divine Presence and Power, for theinner aspects of our soul are emanations of the presence and power of God, the Light of the Infinite(Or Ain Sof), the inmost aspect of our soul being the dwelling place of God and Godhead – Messiah. Inthe ordinary state of consciousness, the unenlightened condition, this Holy Ani is in exile, just as theShekinah is said to be in exile with the children of Israel in the Diasporas. It is this true and divine beingin us that can actually cleave and unite itself with the Holy Shekinah and experience Ruach Ha-Kodesh;thus we must shift from the egoistic self of the surface consciousness to this Holy Ani in the depths ofour consciousness in order to ascend into higher grades of Ruach Ha-Kodesh and true prophecy.The key to this is the cultivation of our capacity of hitbonenut and hitbodedut – contemplativeconcentration, holding the mind to a single stream of thought and desire, and the actual state ofmeditation, which is the cessation of thought and desire when a complete singularity is attained; justas this is the key to the generation of the Holy Ani and prophetic states of consciousness, it is also the185

key to the experience of the Supernal Influx, or the dawn of Supernal or Messianic Consciousness, andto the conscious experience of unification with God and Godhead – the enlightenment and liberationof the mind or soul-stream.All prophecy, all breakthroughs into higher or expanded states of consciousness, occur through holymeditation. Thus, in order to make any real spiritual progress a person must learn how to meditate(hitboded) and enter into the state of meditation (hitbodedut). This naturally requires much selfrestraintand self-discipline; it requires consistent and prolonged practice – to actual gain this capacityis rather like an athlete training to compete for the gold at the Olympic Games, it requires completeself-dedication and the true desire for full communion with God.“The heavens were opened, and I saw visions of Elohim,” in the state of meditation, whenconsciousness is complete isolated from the body and physical senses, the inner aspects of the soulbecome active and the interiors senses of those aspects of the soul open – the “heavens open,” and wecan look and see, and listen and hear in metaphysical dimensions, our consciousness opening to newdimensions. The terms for heaven and God are both plurals, indicating the perception of themetadimensional nature of space-time and the reality of our experience – the perception of countlessdimension occupying the same space at the same time; this is the reality of the world experienced bymystics, shamans or prophets – the material and spiritual worlds completely interwoven andinterpenetrating one another, complete interdependent and interconnected, all existing in the SacredUnity we call God.The very Name of God used here implies this – Elohim, which is a feminine noun with a masculineplural, indicating One manifesting as Many yet remaining One, in Sacred Unity; something akin to aquantum manifestation of Divine Being-Consciousness-Force. Specifically, this Divine Name indicatesGod the Mother (Imma), and indicates the presence and power of the Supreme emanating andmanifesting through intermediaries – the Sefirot (Divine Names), archangels and orders of angels;these intermediaries being a restricted form of the Light-presence and Light-power of the Infinite (AinSof) that becomes accessible to us at various gradations. Thus, just as the prophet restrains himself toascend in consciousness and draw near to God, so God restrains Godself to descend and draw near tothe prophet – if God did not restrain Godself the prophet could not endure the full force of God’spresence and power, for as it is written in the Holy Torah, “You cannot see my face; for no one shallsee me and live” (Exodus 33:20).The Book of Ezekiel continues:On the fifth day of the month (it was the fifth year of the exile of King Jehoiachin), the word of Yahwehcame to the priest Ezekiel son of Buzi, in the land of the Chaldeans by the river Chebar; and the hand ofYahweh was upon him (2-3).At the outset in verse one, Ezekiel speaks of himself in the first person, using the word Ani (I), but herehe is speaking of himself in the third person – at first he speaks from within himself, but then from186

above himself; first the Holy Ani is speaking, but then it is the Holy Shekinah – this marks the shift intotrue prophecy, though, in the experience of Ezekiel, it is far from the highest grade of prophecy, forEzekiel’s vision takes place at the level of Yetzirah.More significant than this, however, is the sudden shift in the Name of God from Elohim to Yahweh.Elohim represents Midat Ha-Din, God’s attribute of Judgment-Gevurah, and Yahweh represents MidatHa-Rehamim, God’s attribute of Mercy; at the outset the power of Judgment opens the vision, theprinciple of restriction or self-restraint, but then as the vision unfolds the power of Mercy comes intoplay, for the very intention of the revelation of the Divine in mercy, compassion, love – God givingGodself to the prophet, and through the prophet, God giving God’s blessing of promise to the people,the blessing of hope in the midst of dark times.Elohim is the Divine Name that is used throughout the first chapter of Genesis, indicating the action ofGod manifesting through definition and delineation. The number of Elohim is the equivalent of Ha-Teva, which means “Nature”; this reflects the Holy One enacting creation through the Name of Elohim,which indicates the operation of nature and the material universe through very specific laws, andindicates that these laws of nature conceal God’s immanence in creation and the world. As long asthese laws remain in effect God binds Godself to interact with creatures and creation on their terms,according to the laws God has lain out.Yahweh, by contrast, is opposite to Elohim, and indicates God’s transcendence and the completeimpossibility of God being constrained in any way by laws of space-time and nature. This Holy Namebegins with a Yod and He, indicating the past and future, and the Vau that follows indicates thetemporal dimension of the present with Six Directions and Six Days. Thus, Yahweh literally means “ThatWhich Was, Is and forever Shall Be,” indicating the Infinite, the Eternal, the Transcendental.In the first account of the creation of humankind in Genesis it is Elohim the creates the human one –the generation of life-forms that would become vessels of the holy neshamot; in the second account, itis Yahweh Elohim that forms and creates the human one and that breaths into the human one hayyahnefesh, living soul. Thus, the human body and physical nature, and human reason and mental process,are derived from the Name of Elohim, while the inner aspects of the human being – the inner aspectsof the soul, are derived from Yahweh – profoundly, the human being is the union of heaven and earth,the divine and the bestial.This is reflected in Ezekiel’s use of the first person, Ani, in conjunction to Elohim and his use of the thirdperson in conjunction with Yahweh – at first the experience that unfolds is comprehensible to hismortal human logic, and at the outset he is still bound up in his body; but then there is a swift shift to atranscendental reason – a completely Divine Reason, and he is no longer bound up in the body. Theimplication is a shift of the center of consciousness beyond the body – an ascent of the soul in a subtlebody of light.187

This shift of the center of consciousness into a body of light – a more subtle body of consciousness, is avery common practice among mystics of various wisdom traditions around the world and is a centralpractice among the navim; and we may say that the generation and formation of a subtle body of lightis integral to the generation of the Holy Merkavah.Now the use of Elohim and then Yahweh communicates further mysteries. Essentially, among theprophets of the Old Testament Ezekiel is unique in that his prophecy occurs outside of the Holy Landduring a period of exile, and at a time when there is no holy temple in Jerusalem; in Judaic tradition,under the Old Covenant, prophecy could not occur outside of the Holy Land, and it was believed to bedependent upon the temple and upon the majority of living Jewish people actively inhabiting the HolyLand – only this served to bring down and focus the great spiritual energy necessary for prophecyunder the dominion of the law. The principle exception cited to this was if and when a prophet hadreceived prophecy in the Holy Land; having been touched by God in this way they would be able toprophesy outside of the Holy Land. The use of Elohim first indicates the restriction of the DivinePresence and Power of the prophecy occurring outside of the Holy Land – Yahweh following indicatingthe mercy and grace of God extending prophecy in this way.The use of Elohim first also speaks to the principle of Judgment-Gevurah necessary for prophecy tooccur in an alien land where strange gods were worshipped – archons and demons; Elohim is a HolyName binding and banishing the influence of these strange gods, and Yahweh is a Holy Name blessingthe prophet and the children of God.There is a great secret revealed in this shift between Divine Names, for as we have said, in calling uponHa-Shem for a vision, Ezekiel used the 72 Names of God, and as we have shared there are 72 HolyNames of Gevurot and 72 Holy Names of Hasidim. This shift in Divine Names alludes to a commonpractice among navim of first intoning the 72 Names of Gevurot, binding and banishing klippoticforces, shattering klippot and uplifting sparks, and then, with the movement of Ruach Ha-Kodesh,intoning the 72 Names of Hasidim, extending the blessings and mercies in glorification of the Holy One.The Names corresponding to Gevurot are used during preparation for prophetic consciousness and asa means of entering into prophetic consciousness; those of the Hasidim are used to sustain and unfoldthe prophetic state, as well as to shift into higher gradations of Ruach Ha-Kodesh and prophecy.Thus, on one level, by the use of these two Divine Names in the opening verses we are taught theorder in which the 144 Holy Names are used – first the gevurot, purifying and liberating, then thehasidim, sanctifying and illuminating.Now this vision occurs in a time of judgment, when the children of Israel are in exile, and with Ezekielthe times of prophecy are coming to an end – it will be a very long time before prophecy is restoredwith the Coming of the Messiah; this end of prophecy is indicated by Elohim, and its eventualrestoration with the advent of the Messiah is indicated with Yahweh – and so it has come to pass.188

With regard to the restoration of prophecy through the coming of Elijah and the Messiah, withthe coming of Yeshua Messiah and the manifestation of the Sanctuary of Grace, prophecy is nolonger bound to the holy land or peoples of any single nation, nor is it bound to special timesand seasons – through the grace of Adonai Yeshua Messiah, and the outpouring of the HolySpirit through him, it can occur anywhere, at any time, with anyone who abides in the HolySanctuary.“…the hand of Yahweh was upon him.” The hand of Yahweh is an influx of Divine Light from above,which always accompanies the experience of higher gradations of Ruach Ha-Kodesh and the shift intoprophetic states of consciousness. The hand of Yahweh also indicates something that transpires withinthe divine or metaphysical reality for prophecy to happen at various gradations; the hand of Yahwehalludes to Yod in the Great Name of Yahweh, which indicates the Realm of Yichud (Adam Kadmon andAtzilut), and Yod equals ten, indicating the Holy Sefirot of Atzilut – in prophecy, save with the greatestamong the navim, the Sefirot and the divine vision becomes clothed in Beriyah and Yetzirah, the worldof archangels and angels, respectively. This, exactly, is what happens in the experience of Ezekiel,through the principle of Elohim the Sefirot become clothed in Beriyah, and the revelation at the levelof Beriyah in turn becomes clothed in Yetzirah, his experience of prophetic consciousness occurring inYetzirah. This is the outermost level of true prophecy, and with Ezekiel, even this level is coming to anend until the advent of the Messiah.The hand of Yahweh also implies the unification of the Divine Names of Yah and Yahweh, aunification that is said to activate the 72 Names of God.“…on the river Chebar,” this is the actual rendering from the original Hebrew. It states that Ezekiel was“on” the river, not “by” the river, and this is significant, for aside from the possibility of Ezekiel havingexperienced prophecy first in the Holy Land, according to the sages of wisdom, prophecy also becomespossible in a holy place of power or a place of purity, and a river would represent a place of purity –hence, this is why certain mysteries of the Holy Kabbalah are only communicated by a Mekubal to theirdisciples while in, on, or over water.We have already spoken of the river Chebar and mikvah, ritual immersion or baptism, but Chebarliterally means “already was”, and according to the Zohar this “river-that-already-was” is the riverflowing out from Eden; a river that, first of all, is viewed as the source of all waters and the purifyingpower of waters in their natural state. Thus, the implication is the “source of all purification.”In the Zohar, however, Eden is Binah or Imma, corresponding with He of the Great Name of Yahweh,and the river flowing from Eden corresponds to Vau – the Six Sefirot of Zer Anpin, the world of angels.When there is a fit and holy vessel to receive the influx of Zer Anpin – a manifestation of Nukva orMalkut in the world, a holy man or woman, this Sacred River flows or gushes forth, divine dreams,visions and prophecy transpire. This is dependent upon the unification of the Great Name of Yahweh,specifically the unification of Vau and He final, which brings about the unification of Yod and He above;189

according to the masters of the tradition, the principle way this unification is brought about is throughworks of charity – such generosity being a common practice as part of a continuum of seeking vision,and is an activity common to navim.According to Kabbalah, charity is an action directly reflecting prophecy, for just as a hand reaches outto give to another in need, so does God reach out and give to us in prophecy, illuminating us andrevealing mysteries according to our need and desire to receive.Thus, as much as the implication of mikvah – ritual immersion for purification, the river Chebar alsoindicates acts of charity in preparation for a vision quest; hence, some form of Give Away Ceremony.Traditionally part of a Give Away Ceremony includes charity to strangers.190

The Vision of Ezekiel: The Klippot & HashmalGazing into the Klippot“As I gazed, a storm cloud came out of the north: a great cloud withbrightness around it and fire flashing forth continually, and in themiddle of the fire was something like gleaming amber. In the middle ofit was something like four living creatures” (Ezekiel 1:4-5).This is very similar to what is said of Elijah’s meeting of Ha-Shem onMount Horeb, having been called out of his meditation cave to bearwitness of Yahweh passing by, it is written:Now there was a great wind, so strong that it was splitting mountainsand breaking rocks in pieces, but Yahweh was not in the wind; andafter the wind an earthquake, but Yahweh was not in the earthquake;and after the earthquake a fire, but Yahweh was not in the fire; andafter the fire a sound of sheer silence *Hashmal, speaking silence+” (1Kings 19:11-12).According to Mekubalim, Ezekiel sees five things: a storm wind, a great cloud, a fire, a glow (KlippahNogah) and the Hashmal – for as we learn from Elijah’s vision, the Hashmal is the vehicle of hearingand seeing. Thus, through Hashmal the images of the Hayyot Ha-Kodesh (holy living creatures) areseen.If in Elijah’s vision the voice of Yahweh was not within the initial phenomena, then likewise the Spirit ofYahweh was not in the initial phenomena of Ezekiel’s vision; indeed, for the storm wind, great cloud,flashing fire and glow are all klippot, impure emanations or husks of darkness through which the soulof a navi must pass to enter into the grades of Ruach Ha-Kodesh and true prophecy.The reflects the great emphasis placed upon purification and holiness among the navim, an emphasisthat cannot be stated often enough – when the heavens open and a soul ascends, or as theconsciousness opens to the inner and metaphysical dimensions, first it must pass through the lowerdominions of the klippot, which are largely populated with demonic and archonic influences, allmanner of hostile and deceiving influences. As is well know by mystics around the world, as variousgradations of illumination begin to dawn and consciousness begins to be elevated and expanded, it isvery much as though a soul is a light that comes on in the middle of the night – the proverbial flamethat attracts moths and all sorts of bugs; so it is with a soul that begins to awaken and ascend, itattracts the attention of all manner of unclean and evil spirits, admixed and dark forces, which rush into steal the light-power of the soul and to keep the soul in its bondage.In this respect, we may contemplate the Temptation of Adonai Yeshua by Satan in the wilderness;receiving the Supernal Chrism, Ruach Ha-Messiah, the Spirit drove him out into the wilderness and as191

he labored to integrate the Supernal Influx he experienced the temptation, and only after he passedthrough the klippot of the temptation did the angels of God come to him and minister to him – hence,his full breakthrough and realization of Supernal or Messianic Consciousness. A similar story is told ofSiddhartha, who became Buddha, as his enlightenment dawned under the Bodhi Tree – he experiencestemptation, klippot, and then Venus (Nogah) dawned in the horizon just as he breaks through to theultimate illumination.At every gradation of Divine Illumination or Mochin Gadlut it is the same – there is a passage throughthe dominion of the klippot, the experience of temptations, and then the full breakthrough into thenew and higher grade of consciousness or soul; an influx occurs (the “hand of Yahweh”), which mustthen be integrated, fully actualized and realized, and embodied.The greater the Influx of Divine Light – the Spirit, the greater the challenge from klippotic beingsforces,the greater the temptation; hence the increasing dark nights of the soul that occur in thejourney of the mystic and the greater force of the assaults by archonic and demonic forces – as in thematerial dimension, integral to the psychic and spiritual evolution are the forces of stress, pressure andresistance through which actual progress is able to happen, hence the play of Mercy and Severity in thematrix of creation.In truth, the klippot we encounter along the way become more subtle and sublime, and as ourconsciousness is elevated and expands we become increasingly more open and sensitive to everything,the light and darkness, good and evil – in fact, what was once “good” may very well be recognized as“evil” as our process of self-realization unfolds, something of a klippah or obstruction of greaternearness to the Holy One and unification with the Holy One.This is reflected in the teaching of the Kabbalah, which states that the Sefirot of the lower Olamot areas klippot to those of the higher Olamot – thus, from the perspective of Olam Ha-Atzilut, for examplethe Sefirot of Beriyah, Yetzirah and Asiyah are all klippot; hence, archangels and angels are barriers tothe Supernal World and Supernal Realization. Of course, until our self-realization draws near to thelevel of Supernal Consciousness, these “barriers” or “klippot” are essential to us, and they serve tofacilitate the development and evolution of our soul, and they help to uplift us in the Great Ascension.In terms of Ezekiel’s vision and experience of Mochin Gadlut it is of a significantly lower grade than thatof Elijah’s, and likewise, Elijah’s realization is of a far lower grade than that of Yeshua Messiah; butnevertheless, the process and experience of a breakthrough to a new gradation of Mochin Gadlut isthe same – always there is a passage through the dominion of the klippot, only with higher gradationsof self-realization the gradation of the klippot and the force of their intensity is also greater.In this we may know and understand why relatively few attain higher grades of self-realization orenlightenment in any generation, let alone full enlightenment and liberation; for along with theblessings and grace of God, it requires extreme self-restraint and discipline, and specifically full selfpurification– hence it requires living in complete submission to the Divine, an active and dynamic192

surrender to Divine Grace, just as we witness with Adonai Messiah, who submits himself to RatzonElyon, God’s will, even to the extent of the offering of his life, the suffering of the Passion andCrucifixion.Thus, Adonai Yeshua teaches us, saying, “Take up your cross and follow me.”The cross, of course, reflects full self-purification; the complete *cessation of the doer*, the completedissolution of self-cherishing (egotism), attachment (desire) and aversion (fear). Indeed, it is thesethree things through which the cords that bind our soul to the dominion of the klippot are created –the entire generation of the play of the law, the experience of mercy and judgment, and the gilgulim,the potentially endless transmigrations of the soul.According to one teaching, the storm wind is self-grasping, the cloud is desire, and the fire is fear – theglow is the ignorance, the illusion of separation or dualism in consciousness, which gives rise to all ofthis, Klippah Nogah (or the demiurge).In this, perhaps, you may understand the necessity of the second step in preparation for propheticstates of consciousness – hishtavut, stoicism or *non-attachment*; which is the ability to remainunmoved in the face of praise or insult, or to abide unmoved by whatever appears, whether apparentlygood or bad. Essentially, it is the cessation of the dominion of egotism, and the play of egoistic desireand fear. It is this that leads to the highest states of meditation – hitbodedut, and it is throughhitbodedut that all true prophecy and all higher grades of Mochin Gadlut transpire.Consider in this regard the teaching of Adonai Yeshua, when he instructs us, saying, “The greatestamong you will be the servant of all.”Klippot in HitbodedutNow these klippot assume another level of meaning in the experience of deep contemplation(hitbonenut) and deep meditation (hitbodedut), for aside from the incursions of actual klippoticbeings-forces, one’s own physical body, physical processes and physical senses pose distinctobstructions to higher and prophetic consciousness, and likewise, one’s own thoughts and emotionsare obstructions to seeing and hearing in the Spirit. Essentially, in deep contemplation and meditationconsciousness becomes removed from the body and surface consciousness, and the vital-emotionalconsciousness is stilled and the mental chatter is silenced, making us far more sensitive to the slightestsensation in the body or movement in the mind. In the ordinary state the mind is filled with a continualstream of idle mental chatter, emotional movements and random superimposed images – whichbasically speaking is *mental static*, blocking out larger unconscious and super conscious influences,as well as external influences – as long as we are self-involved in this way, listening to our own mentalchatter and mental-emotional reverie, we are not going to commune with angels of God or hear thevoice of God; thus, we learn to still the vital and silence the mind.193

It is rather like attempting to get a very weak station on the radio but picking up a lot of static – if youhave a good radio, you can fine tune it, cut down the static, and pick up the station; when it is a weakstation, from a distant transmitter, you will also turn up the volume. This is exactly what you are doingwhen you actually learn how to meditate and are able to enter into true meditative states – thevolume is turned up, and therefore you become hypersensitive to every possible influence. As anexample, the faintest noise that you would not even hear or notice in a normal state of consciousnesscan become thunderous, sounding like an explosion and can be extremely disruptive.According to the Zohar, the storm wind the navi experiences is their very own breath – the air enteringand exiting their own lungs, because in meditation the slightest sound is amplified tens of thousands oftimes, or even more; in such a state of consciousness your own breath can become like the winds of atremendous storm.This is the first klippah a meditator must learn to overcome – Ruach Se’arah, the “storm wind” or“hurricane.” This Ruach Se’arah comes Min Ha-Tzafon, “from the north” or “from the hidden.” Thesetwo phrases both indicate Gevurah, the principle of restriction, which alludes to God restricting theDivine Light.From our perspective, this wind, whether the experience of hypersensitivity to sensations, sounds orthoughts, or the incursions of admixed or dark forces (evil), is a barrier that must be overcome – andthis requires Tzafon, the North, the Sefirah Gevurah, as in the disciplines and gevurot we havediscussed; quite literally, to enter into true prophetic consciousness we must become completely still,completely silent, completely unmoved, completely empty – totally self-restrained and surrendered.From God’s perspective, of course, this is the very same principle through which evil and klippot havecome into being – it originates from God restraining Godself and the restriction or withholding of God’sHoly Light; hence the Tzimtzum and shattering of the Holy Vessels, which was to create a world inwhich evil exists, allowing the human one to have free will, and the possibility of choice exercising andrealizing free will.If we look back at verse three, “And the hand of God was upon him,” we find that the word for “hand”here is Yad, which refers to God’s “left hand,” versus Yamin, which would refer to God’s “right hand.”This is God restraining Godself, and the navi restraining themselves – it is the same principle ofGevurah that produces the klippot through which klippot are overcome. In this we may recalled thesaying, “The force that binds is the force that liberates,” which is one interpretation of the BlessedName of Yeshua.Thus, as you enter into deep meditation, at this point you must go deeper still – becoming completelysilent, completely empty; which leads to another klippah – a terrifying nothingness. This may be anincredibly calm state – amazingly peaceful, but on a klippotic level this great void is unimaginablyfrightening, especially in such a state of hypersensitivity; it becomes like a consuming “darkness,” aconsuming void swallowing you – there is no god, no you, no nothing! The feeling is one of an194

overwhelming terrifying nothingness, rather like some sort of creeping void and chaos – in fact, anunconscious awareness of this great klippah is exactly what motivates our habitual self-grasping and allthe idle chatter and busy-ness with which we tend to occupy ourselves in the unenlightened condition:we fear this void immensely, but in order to enter higher states of consciousness and prophetic stateswe must face this great abyss – this klippah called Anan Gadol, “Great Cloud,” the “Cloud ofUnknowing.”Then, passing through Anan Gadol we encounter another klippah, Ash Mit’lakahat, which literallymeans “self-taking fire,” though is translated as “flashing fire.” There are many teachings with regardto the metaphysical nature of this fire – but first we must understand it in terms of our primaryexperience encountering it. In our experience, fire is associated with shame, the vulnerability of beingcompletely exposed and burning with shame.To understand this, being completely open and honest with yourself – imagine for a moment that youare ascending in consciousness and are on the very verge of attaining the level of true prophecy; there,in the midst of the Holy Light of God you stand before God, completely naked, as it were, everythought and memory is completely transparent and lucid, and you are seeing yourself “objectively,”exactly as you are and have been for the very first time – the good and the bad, the beautiful and theugly, all with perfect clarity, and all in an incredible state of complete sensitivity; and not only are youseeing this, but all of the holy ones and angels and God are seeing you as you are. Indeed, imagine youhave drawn close to God and realize that, in truth, God sees and knows everything – absolutely nothingis hidden, and that you see it all in a new light, as God sees, and that you feel the full impact of everythought, word and deed. The memory of every good deed will be as the most incredible and sublimebliss – a pleasure such as you cannot imagine in the body and this world, but equally, every bad deed,every sin, will produce incomprehensible pain and grief; in a word, every error will “burn.”In the midst of this experience there is absolutely no possibility of rationalizing or justifying anything,no dismissing it, no escaping it – it is deep pain and it is there with you, in you; and, in fact, you do noteven want to run and hide, for you realize that the fire of this shame is purifying and cleansing you –setting you free. You realize how very far away from the Divine you are, and this produces even greateryearning for closeness to God – it is truly a most amazing experience, and it directly reflects the lifereviewor judgment in our afterlife experience, and like that point in our afterlife experience, thebalance determines what happens next.According to this we may know and understand the teaching of the Holy Kabbalah: The Light of theHeavens is the Fire of Gehinnom – the light of heaven and fire of hell is one and the same, thedistinction is the one perceiving or experiencing it.In this regard, it is not God who judges souls, but souls judge themselves – for they know the truth ofwhat they have done and what they have not done, and in the Holy Light of the Divine all is seen andknow clearly, directly.195

Again, this reflects the need for self-purification, and most especially for confession and repentance inpreparation for prophecy; our need for the forgiveness of sins and redemption is well understood byanyone encountering this klippah. However, abiding in a state of grace, we do not experience this asklippah, but rather it becomes a cause of rejoicing in the presence of Adonai, and giving praise andthanks for our salvation, our illumination and liberation. This, in fact, is how we overcome this klippah– it is transformed by our awareness of God’s mercy and love.We may also say here that this fire is an influx of Divine Bliss, but that it is an overwhelmingbliss that burns utterly if and when there is self-grasping.This is one aspect of our experience of this fire, but it may also be understood in another way, which atone and the same time is true in our experience – this flashing fire or self-taking fire is *radiantdarkness*. When it is written that “God spoke out of the fire” (Deuteronomy 5:19) at Mount Sinai thevery next verse states that God spoke “out of the darkness” – this is the dark radiance of Elohim orBinah, a fire that does not radiate but that is all consuming, a “fire consuming fire” that makes all likeitself.In the Zohar we hear about Botzina de Kardenuta – the “Lamp of Darkness,” which is the term for thevacated space at the outset of creation. In the same way that Or Ain Sof (the Light of the Infinite) isimmeasurably brilliant – positive, Botzina de Kardenuta is infinite negative energy which, in effect,carves out a space within the Primordial Light – it is “Black Light,” as it were.This, of course, points to the Midrash that states that the Supernal Torah (and Supernal Gospel) isBlack Fire on White Fire – in truth there is no explaining this Black Fire outside of the experience of it inthe deepest meditative state; though we may give some hint to it in our experience: The shame or painof being far removed from God, which is the “Fire of Gehinnom,” is the same Fire that makes creationpossible, and that God uses in order to revealed Godself.If you meditate on this, perhaps through God’s grace the Holy Spirit will illuminate the mystery;to further elucidate this mystery, meditate upon the wrathful oath-bound guardians and theirservice to the Continuum of Light Transmission.This same basic idea is brought up in the Talmud, in a Midrash that states that in the World-That-Is-Coming there will be no Gehinnom, but that rather, God will remove the sheath from the Sun, and inthat unrestricted Holy Light – Pure Supernal Grace, the righteous will be healed and the wickedconsumed; in one way or another all will be illuminated and liberated.In this regard we might contemplate the Book of the Apocalypse.Gazing into Klippah NogahNow Klippah Nogah is, in truth, most intriguing, for it is neither good nor evil, and although there isfalsehood in it, there is also truth in it – although there is darkness in it, there is also Divine Light; in196

fact, it is diffused light from the heavens passing through it, which feeds and sustains the sparks boundup in the klippot.The dominion of Klippah Nogah is synonymous with the dominion of the demiurge and archons, andaside from what comes from the actual dominion of the klippot – the realms of the unclean and evilspirits, or demons, this is the abode from which false prophecies and false teachings are inspired, aswell as being the abode that inspires most worldly knowledge and worldly ways; this is the force ofOlam Ha-Asiyah, which is the threshold to Olam Ha-Yetzirah, the universe of the lower heavens and theangels.We may speak of lower grades of Ruach Ha-Kodesh and true prophecies occurring in Klippah Nogah, aswell as false prophecies, for it is the realm of admixture and the archonic forces that hold dominion inthe world or Entirety; but always, in the midst of true prophecies occurring from Klippah Nogah thereis the taint of the demiurge, cosmic ignorance, and with whatever truth is spoken there is alsofalsehood spoken – in Klippah Nogah there is a great play of light and darkness, and therefore it is anextremely deceptive realm. If a would-be navi does not know how to recognize this false light or glowfor what it is, they will become bound up in it, mistaking it for the True and Holy Light within andbeyond it.Elsewhere, in the Order of St Uriel, there are teachings on the seven heavens – accordingly, this“glow” is said to reach up into the lower heavens, and some trace of it is said to be found evenin the seventh heaven; complete liberation from the influence of Klippah Nogah is said to occurin the eighth heaven, the holy heaven of the Supernal Abode. If you wish to contemplate thisaspect of Merkavah – the descent of the soul through the seven earths and ascent of the soulthrough the heavens, see the teachings given on this subject in the Order of St. Uriel.Secrets of the HashmalimNow there is gleaming or glowing, and there is amber, so that the Scriptures reads “gleaming amber,”and the word for “amber is Hashmal,” speaking silence; thus, in original Hebrew, in the text itself, aswell as by inference when considered in relationship to Elijah’s vision, Ezekiel encounters Hashmal –the speaking silence.In Gnosis of the Cosmic Christ we have spoken a great deal about the mystery of the Hashmalim, buthere we can go further into the mysteries of this intriguing order of angels, and look further into theirfunctions at different levels of the Merkavah experience; to begin with, in the experience of Elijah, theybecomes as the voice of Yahweh, and Elijah hears Yahweh through them without recourse to seeing,but here, Ezekiel is first seeing and then hearing, seeing implying a greater restriction that purelyhearing as in Elijah’s experience. In any case, whether hearing words as thoughts implanted in themind, or seeing images in the mind’s eye along with thoughts implanted, both are a greater restrictionupon the influx of Holy Light or the Holy Spirit than direct knowing without need for the dualism of197

hearing or seeing – it is as though the Holy Light, the Holy Spirit, becomes clothed in thoughts andimages, as though thoughts and images are garments the Light and Spirit put on.This reflects the mystical significance of the word Hashmal, the number of which is 378, which is alsothe number of the word Malbush, meaning “garments.” The reason for this is that the Hashmalim or“Speaking Silences” serve as garments for the Lights of the angels, archangels and Holy Sefirot,concealing and retaining the Holy Light. Thus, these holy angels are integral to the Holy Light of Atzilutbecoming clothed in Beriyah and Yetzirah, and integral to that Holy Light being communicated fromthe world of angels to the human world below – always the Hashmalim are involved in thecommunication of the word of Yahweh in this way, and in the communication of the Divine Presenceand Power.It is the very same principle that we find in our own experience, in which God speaks to us only in asilent mind – those claming any lofty revelation of the Divine or any direct communication of theDivine who cannot silence their mind and keep it silent are mistaken as to the source and nature oftheir experience; at best, they may have attained some grade of Klippah Nogah, but they have not passin ascent fully into the world of the holy angels or into the world of archangels, let alone the World ofthe Holy Sefirot. You see, it is the silent mind and quiet vital with which the Hashmalim may interface,and only in a completely silent mind can they inspire and generate images and thoughts that mayconvey the word of Yahweh more or less accurately, depending upon the refinement, purity andholiness of the vessel or vehicle (the prophet) through spiritual education and spiritual discipline.Here we return again to why hitbodedut, self-isolation or the deepest state of meditation, isessential to the aspiring mystic or prophet – for the higher grades of Ruach Ha-Kodesh and trueprophecy cannot occur apart from the deepest state of meditation.Now here we may speak a further mystery concerning the Hashmalim through God’s blessing andgrace, the Holy Spirit – at the level of Yetzirah, the Hashmalim are integral to the generation of thegarments of images placed into the mind of the navi, and higher in Yetzirah they are integral to thegeneration of the garments of voice with the garments of images, and so at the level of Beriyah theyare integral to the generation of the garments of thoughts or voice without recourse to images – then,at the level of Atzilut, there is the Hashmal of God’s voice, and more specifically, the direct knowing ofGod’s Mochin, the Supernal Habad of Messianic Consciousness.Practice of AscensionIn this there is a great and holy secret revealed of ascending in the Holy Merkavah – if it is understood,calling upon the Name of a Gate, calling upon Ha-Shem, the holy angels appear, and then, performingpermutations of the Name, the navi may arise to the level of the holy archangel; if they are able toarise to the level of the holy archangel, knowing how to pray among the angels and archangels, andhow to worship God in Spirit and Truth, performing the corresponding Yichudim they may ascendfurther, passing into the Holy Sefirah, the very Name of God – therein they know directly and198

experience union with that attribute of God. This may be done from one Gate to another in ascent, andfrom one Sefirah to another in ascent, until they enter into Supernal Habad.With the blessing and permission of the Supreme, through the grace of the Supreme in the Messiah,we may speak the secret mystery of an even swifter path of ascent: Abiding in the Sanctuary of Grace,cleaving to Hayyah Yeshua and the Shekinah of Messiah, the Shekinah of the Supreme, in an instantthe holy navi is unified with Supernal Habad, recognizing the non-dual truth of Messiah Melchizedek,and in union with Hayyah Yeshua they intone the unification by extension that activates the 144Names of God, and then they perform the unification of the 72 Names of Gevurot and 72 Names ofHasidim with the conscious intention of binding their soul with Supernal Habad, and in fruition theyintone Eheieh by extension, and conclude with Ah, passing into Clear Light Union.Here we may also speak the most essential method, which is a complete secret while being no secretat all: As Hayyah Yeshua in the Ascension, intoning Ah, pass into Clear Light Union, at-one with Or Ha-Ain Sof. This is the called the “Merkavah of the Rapture.”All of this speaks to the shedding of exterior garments to cleave to the interior garments, and ofshedding the interior garments to cleave to the inmost secret – the Body of Amet (Truth).If you are among the sons and daughters of the navim, already you know the Way, whether as yet youhave the actual capacity of the Way: Generating the Body of Light in the Image of the Partzuf, andshifting your consciousness into it, divesting yourself of the klippah of matter or serpent’s skin, transferyour consciousness into the Clear Light, disappearing like a rainbow in the sky, abiding in the GreatNatural Perfection of Messiah Melchizedek – the Primordial Light.In this, per chance, you may understand what it means to “ride the Holy Merkavah” and how to“disembark from the Holy Merkavah” when you “arrive.”As we have said, there are three steps of preparation for prophecy or riding the Holy Merkavah –devekut, hishtavut and hitbodedut. With devekut we receive the Light from above, uplift and redeemthe Serpent, and generate the Body of Light – the solar Body of Resurrection; with hishtavut –detachment, we shed the klippah of matter and transfer consciousness into the Body of Light. Theperfection of hitbodedut is the fruition in Clear Light Union.This is the secret of the ascension of Enoch and Elijah, the perfection of which we behold in theascension of Adonai Yeshua Messiah.This brings us to the verse, “In the middle of it was something like four living creatures” (Ibid 5), butwhat has been shared is the conclusion of one cycle of sacred discourse, and verse five begins another– therefore here we shall stop to recline, and to reflect upon our discourse, contemplate it andmeditate upon it, and to pray for the blessing and grace of El Elyon to take up the next cycle ofdiscourse – if it is God’s will, Vehayah, “and it shall come to pass.” Amen.199

The Vision of Ezekiel: Hayyot Ha-Kodesh & the World of Angels“In the middle of it was something like four Hayyot Ha-Kodesh”(Ezekiel 1:5)Kodesh.Through the blessing and grace of God, in the Blessed Name ofAdonai Yeshua Messiah, we can now continue our discourse,seeking to probe a bit further into the depths of the mysteries ofthe Hashmal and venturing further into the mysteries of Olam Ha-Yetzirah, the world of angels, and the order of the Hayyot Ha-The Virtue of the KlippotThe Hayyot Ha-Kodesh, holy living creatures, appear within the four klippot of the storm wind, greatcloud, fire and glow (Klippah Nogah), and within the Hashmal, which are as garments holding the lightpowerof the holy angels, generating the images and thoughts emerging in the calm waters of theprophet’s consciousness. Although, on one hand, we may speak of the dominion of the klippot asopposed to the Divine, or as adversarial to the Divine Will, on the other hand the dominion of theklippot also serve to guard the holiness of the Divine, specifically the Shekinah, or Divine Presence andPower, so that nothing impure or unholy can enter into the presence of God, and they serve to protectsouls that might prematurely seek to draw too close to the Divine, preventing the experience of severejudgment that would occur in the Shekinah in an impure or unholy condition. As pointed out in ourprevious cycle of discourse, the Holy Light of God, which is the illumination of the heavens, is also thefire of the hells, and therefore, rather than the blissful and heavenly experience of the righteous, theimpure or unholy would find a very painful and hellish experience if they were to draw near to God –not that God, the True Light, is judging them, but rather on account of the judgment that is inthemselves and their own lack of resonance with the presence of God, the purity and holiness of God.Thus, while on one level appearing to oppose the Divine Intention (Ratzon Elyon), the klippot also serveto facilitate the Will of God, ensuring that souls draw near only in due season when they havedeveloped and evolved sufficiently to begin their return, passing up in the Great Exodus, the GreatAscension.The Angels of GodIn a similar way, the Hashmalim, Hayyot Ha-Kodesh and various orders of angels serve to guard thepurity and holiness of the Supernal Shekinah of God, as well as the Shekinah manifesting with us, andthey serve to facilitate our development and evolution, and serve as intermediaries between us andthe Shekinah of Elyon, the Supreme. Unlike the klippot, though, the orders of angels and archangels ofGod are true and holy vessels – emanations of the Holy Light of God, specifically emanations of theHoly Sefirot or the Names of God, and unlike the klippot who serve the Divine Will in ignorance, they200

serve with the awareness of God’s Will and actively labor to facilitate God’s Will; they are true servantsof the Holy One and are the siblings of the Human One.Again and again the navim speak of the holy angels in the worship of God, and the mekubalim teach usthat their worship is amplified and increased, and brought to its peak and perfection through theworship of human beings below – such is their relationship to the Holy One, akin to our own. This isreflected in the Book of Apocalypse when the Christian navi, St. John (Yohanan) becomes overwhelmedwith holy awe during his vision and bows down before an archangel, worshipping the angel, and theholy angel responds to him, saying, “You must not do that! I am your fellow servant with you and yourcomrades the prophets, and those who keep the words of this book. Worship God!” (Revelation 22:9).We also find this reflected in a term used for very lofty souls, or the tzaddikim that are perfectly pureand holy, or that are very otherworldly in their way and knowledge, the term “maggid,” which means“angel.” Indeed! Adonai Yeshua teaches us that in heaven the righteous ones resemble the holy angelsof God, and in his ascension we know that Enoch was translated into a most holy angel, appearing inBody of Glory as Archangel Metatron, the archangel that holds dominion over the Hayyot Ha-Kodesh.Resemblance of the Holy AngelsIn this we may come to understand something in the ascent of the soul in the Holy Merkavah – in orderto ascend and draw near to God we must resemble the angels of God, which reflect something akin towho and what a human soul is in God, though what a human soul is surpasses even the highest amongthe holy angels and archangels, being in its essence and nature the Human One of Light, the Messiah ofGod. Thus, to pass by the angelic guardians of the Holy Gates a soul must resemble the angels of thoseGates, and to pass through the dominion of an archangel to enter into the Holy Sefirot or Holy Name, asoul must resemble the archangel, and likewise to become unified with a Holy Sefirah or Name, thesoul must resemble that attribute of God, that aspect of the Holy Shekinah.If you want to ride the Holy Merkavah, then you must live like an angel, resembling the holy angels,and if you want to ascent into higher gradations of the Merkavah experience, then you must live likethe Messiah, resembling the Messiah, the One Anointed with the Supernal Light of Elyon, and whoresembles Hayyah Abba, the Living Father.The holy angels worship God and serve God – their entire orientation is the Holy One of Being andRatzon Elyon, the Desire of the Most High; and specifically, they serve to facilitate the revelation andrealization of the Divine, the generation of the Human One, which is to say they serve to facilitate theContinuum of Light Transmission. Thus, living like the holy angels of God, we worship and serve God,the Holy One and Ratzon Elyon becoming the orientation of our soul and our life.As is said in the teachings of the holy masters, “When you make your will God’s Will, then God’s Willbecomes your own” – this is the secret of prophecy and wonderworking, as we behold in Baal Yeshua(Master Yeshua).201

This, of course, reveals a secret in the generation of the Body of Light, for in the Body of Glory weassume the images of holy angels and Partzufim, and assuming the image and likeness we bear theDivine Power of that holy and divine being – that assuming we have aligned our mind, heart and lifewith the Holy Shekinah of God, for a mere visualization apart from the generation of merit or energy inthe spiritual life, the Life Divine, means nothing and has no power. Living in the Messiah, however, inthis way we invoke various aspects of the Divine Presence and Power, ascending into the Holy Lightand embodying the Holy Light, making the kingdom of heaven manifest upon earth.As you might surmise, the Hashmalim are connected to the generation of the Body of Light in variousimages or forms, just as are the Hayyot Ha-Kodesh as we explain in Gnosis of the Cosmic Christ.Gazing Again into HashmalimNow we have spoken of the mystery of Hashmalim as garments of the light-power of angels andarchangels, the generation of the appearances of Pure Light Beings-Forces, and we have spoken of themystery of them interfacing with the silent mind – the mental consciousness mastered, and here wemay say that this is the secret of the verse, “Be still and know that I am God *Elohim+” (Psalm 46:11).Here we may probe the mystery of the Hashmalim further. If we look into the Talmud we find thatHashmalim is explained as a mnemonic for Hayyot Ash-Memallot, “living angels of fire speaking*praises+.” This is close to the order of the Ashim, “souls of fire” or “shining ones,” the holy angels thatmost commonly appear to navim, and a term for the most zealous, passionate and pious among thefaithful – the mystic on fire with the Holy Spirit; angles of fire speaking, though, directly refers toprophecy or the speech of God, and also calls to mind the Tongues or Holy Fire that descend on theapostles in the Pentecost – the outpouring of the Baptism of Fire from the Ascension.According to the mekubalim, the Het in Hashmal represents the Hayyot of Yetzirah, and the Shinrepresents Ash, the Holy Fire, the Holy Light, and Mal, as we know means speech or speaking. Het isthe number eight, which as opposed to the six directions of physical space and the physical world, andthe six days of creation or the week, represents the metaphysical or spiritual realm, the“transcendental realm” – you may recall the Het concluding Messiah, and also the number eight beingassociated with Christ in Greek. Likewise, you might recall the eighth heaven of the Christian Kabbalah– the heaven of true Divine Illumination and Liberation. Thus, Het in Hashmal implies speaking fromthe transcendental, or speaking with the transcendental – hence, speaking with God and from God.Het literally means “fence” or “enclosure,” harkening to the correspondence of Hashmal and Malbush– this implies an interface between the transcendent and immanent, or between the infinite and finite;it may also imply a barrier, but at the same time a vehicle – hence the image of the “Chariot” in theTarot representing the letter Het.The eighth day, following the six days of creation and Holy Shabbat, implies the ascension ortranscendence – in Hayyah Yeshua we behold the manifestation of the Eternal Shabbat, Eternal Life,202

the rectification of the Fall, which occurred on the first Holy Shabbat, preventing the dawn of theEternal Shabbat. This mystery is reflected in the eight days of the celebration of Hanukah in Judaictradition, as well as the ceremony of Milah-Circumcision performed on male children on the eighth dayin Judaism.Het beginning Hashmal and Hayyot alludes to the navi transcending ordinary space-time and the OlamHa-Asiyah to enter into Olam Ha-Yetzirah, the world of angels.True Milah-CircumcisionWe have spoken in great detail about the need to overcome the klippot to enter into true propheticconsciousness, and likewise we have spoken in great detail about the need to divest yourself of thecorporeal or temporal, name and form, and personal history; this, exactly, is the talismanic intention ofcircumcision – the foreskin removed representing the husks of impurity or darkness, including theklippah of matter itself, which is generated by ignorance, dualism in consciousness.Under the Old Covenant the Ot (Alef-Vau-Tau) Brit Kodesh, “sign of the holy covenant,” was on themale sexual organ, indicating the sublimation and mastery of desire-energy; the desire of a righteoushuman being in submission to God. In the New Covenant, of course, Ot Brit Kodesh is on the heart, forthe circumcision is no longer an outward sign isolate to men, but is an inward sign of the covenantincluding men and women alike – the circumcision of the heart, the removal of the klippah encrustingthe heart, which is rooted in Klippah Nogah. The holy sign of the covenant is the Sacred Heart of theMessiah – the love and compassion of the Messiah embodied in the faithful and elect.In the tradition we speak of this holy sign as the Threefold Flame of faith, hope and love, which bringsus into Supernal Habad, knowledge, understanding and wisdom, transcendental and divine; in order toride the Holy Merkavah, you must have this holy sign of the covenant – as much as mastering the mind,you must master desire, transforming bestial and egoistic desire into the power of faith, hope and love(charity) through which you cleave to Hayyah Yeshua, the True and Holy Merkavah.Indeed! The sign of initiation upon our brow, the holy chrism, and this holy sign of the covenant, arethe “secret signs” through which we are able to pass by the angelic guardians of the Holy Gates, andthrough which we are empowered to pass through the dominions of the archangels to unify ourselveswith Ha-Shem, The Name.In this regard, the uncircumcised, the impure or unholy, cannot pass beyond the klippot, let alone passby the guardians of the Gates. This is the secret of the verse, “Who shall ascend the hill of Yahweh?And who shall stand in his Holy Place [Makom]? Those who have clean hands and pure hearts, who donot uplift their souls to what is false, and do not swear deceitfully – They will receive blessings fromYahweh and vindication from Elohim of their salvation” (Psalm 24:4-5). Likewise, it is the secret of theteaching of Adonai, “Blessed are the pure in heart, for they will see God *Elohim+” (Matthew 5:8).203

Now here we may speak an open secret – the labor of preparation for prophecy itself is the Disciplineof the Chariot, and yet more, the labor of preparation is riding in the Chariot; the very process of avision quest itself is that which is sought, for when there is perfect performance, there is perfectsuccess – prophecy transpires.Indeed! As the holy masters of the tradition teach us, “There is no Goal but the Path”; which is to say,“The Path is the Goal.”As we know and understand, as much as the circumcision of the heart ascending to prophesy, there isthe circumcision of the mind – the silent mind is the “circumcised mind,” and it is this that brings us toHashmal, the speaking of God; likewise, we may say that when the soul is divested on the body andputs on its Light Garment (the Blessed Name), the soul is circumcised, as we witness in the RisenMessiah. All of this, however, is predicated upon the circumcision of the heart, the mastery of desireenergy;hence, hitdevekut (cleaving), which leads to hishtavut and hitbodedut.The intimate connection between milah-circumcision and prophecy is most clearly made by the storyof the Patriarch Abraham, to whom the revelation of the covenant was given – enacting it, on the thirdday following the ceremony, he was visited by three holy men, who according to Midrashim wereemanations of the archangels Rafael, Michael and Gavriel, and in their visitation he experiencedprophecy.Understanding the principle of circumcision inwardly, as an internal self-purification, is mostsignificant, however, for the reality of our experience is, in truth, a radiant display of our own mind orsoul, and therefore so are the prophetic dreams and visions that arise – they are the arising of theelements of our own consciousness, and those elements arise more or less pure, depending upon thestate of our consciousness. Essentially, elevated and expanded states of consciousness, and propheticstates of consciousness, arise naturally and spontaneously through the purification and sublimation ofconsciousness, for such is the nature of our consciousness on and inner and secret level; the spiritualworld – the worlds of angels, archangels and Holy Sefirot, exists within and behind the material world,existing in the same space at the same time, all of the time, and on an inner level our consciousness orsoul spans the heights, depths and breadths of the material and spiritual worlds. Thus, truly, it is simplya matter of learning to go within and live within – if you will, it is all a matter of “tuning in” to the moresubtle and sublime dimensions of our own being and consciousness, which in essence and nature isinseparable from the Holy Light of God, and is inseparable from God and Godhead.The Elements of Consciousness & CreationNow, if we look and see, the four klippot and the Hashmal indicate the five elements of consciousnessand creation – Hashmal represents the element of space, and then there are the elements of air, fire,water and earth arising from the element of space. Likewise, the four Hayyot Ha-Kodesh, which arewithin the Hashmal, also represent the elemental forces; the klippot are the elements of consciousness204

arising in impurity, in fundamental ignorance, and the Hayyot are the same elements arising accordingto their primordial purity, more or less.Essentially, the degree or purity or impurity of the elements of consciousness determines the level atwhich we experience the Holy Merkavah, or determines the Olam-Universe to which our soul is able toascend. In a completely impure condition or completely unenlightened condition, our consciousness isbound to the dominion of the klippot and Olam Ha-Asiyah, and we cannot gaze into the world of thespirits; remaining in the impure condition, but experiencing some degree of elevation, we cannot gazebeyond the dominion of Klippah Nogah – however, as we purify our consciousness or soul we becomeable to enter and gaze at the level of Yetzirah, the world of angels, as Ezekiel does. If and when wecontinue in the purification of consciousness, the dissolution of the dualism in consciousness, we mayenter and gaze at the level of Beriyah, and if and when we are able to recognize and realize the nondualtruth, we may enter into the experience of Olam Ha-Atzilut, Supernal or Messianic Consciousness.The Great Vision of MelchizedekPreviously, we spoke of the ultimate fruition of the Holy Merkavah experience in the state of Unionwith the Clear Light – the Simple Primordial Light, Or Ain Sof; if and when we are able to bring aboutthis Holy Union, and are able to abide in the Clear Light of this Pure Radiant Awareness, we mayexperience what is called the Great Vision in the teachings of Melchizedek of the Christian Kabbalah –hence, we may perceive the arising of the primordial elements from the spaciousness of the Clear LightFoundation, and experience directly how the Realm of Yichud (Pleroma of Light) and Realm of Perud(Entirety) coming into being from the Simple Primordial Light.Abiding in the Clear Light, inseparable from it, we will experience the arising of Sound-Vibration, theessential expression of the Word of Yahweh, and that Holy Word will generate Five Essential Lights andRays, and those Rays will generate Patterns, and those Patterns, in turn, will generate Light Images –and so the World of the Holy Sefirot, the Pleroma of Light, will appear in our “vision.” This is the arisingof Yahweh from Eheieh, and the arising of Elohim from Yahweh, from which El, Elohim Givor, Yeshua,Yahweh Elohim Tzavaot, Shaddai and Adonai arise; in the midst of this experience we may look and seehow Atzilut gives way to the generation of Beriyah, Yetzirah and Asiyah – in other words, we may lookand see how the Holy Merkavah forms from the perspective of God and Godhead.Thus, in a similar way, we can observe the arising of the holy archangels and the orders of angels, aswell as the celestial spheres and impure elements, and the dominion of the klippot – all as a radiantdisplay of the Mochin of El Elyon, from which, in its essence and nature, our mind or soul isinseparable, as are all mind or soul-streams.This is the Vision of the Merkavah in Supernal or Messianic Consciousness.The experience of Ezekiel and the prophets of the Old Covenant is the reverse of this – the Merkavah isviewed from the perspective of creature and creation, and the view of a journey from ordinary and205

unenlightened consciousness into progressively higher states of consciousness; nevertheless, however,when the Merkavah is formed in the mind of the navi, it forms in exactly the way we behold the arisingin the Great Vision as described, it is just that unless a navi is in Supernal Habad, they will not beconscious or notice the more subtle and sublime dimensions of the Arising of the Body of Vision, theHoly Merkavah.In the vision of Ezekiel there is a hint to this Arising of the Body of Vision by way of the Hayyot Ha-Kodesh, for at the level of Yetzirah the Hayyot are the expression of Eheieh and the arising of Yahwehfrom Eheieh – it is just that Ezekiel, as with virtually all of the navim of the Old Testament, views thisarising through veils, some navim of the Old Testament experiencing less veils or garments, whileothers experience more of them, like Ezekiel.The Holy Living CreaturesIn Gnosis of the Cosmic Christ we have spoken of the Hayyot Ha-Kodesh extensively, but here, perhaps,through the blessing and grace of God we might speak further of their mysteries. As we know,Archangel Metatron presides over the Hayyot Ha-Kodesh, Metatron being the manifestation of Keterat the level of Beriyah, and the Hayyot Ha-Kodesh being the manifestation of Keter at the level ofYetzirah, and as we know, they are powers of the primordial elements and the primordial forces ofcreation and life, holing the potential of all life-forms in them, whether of the past, present or future,of this world and all worlds – this generation of life-forms on all levels intimately connecting them withthe Hashmalim and their role in the generation of garments.Thus, they are the presiding order of angels in the world of angels – Keter of the Sefirot of Yetzirah, andthey are the force within and behind the gilgulim, the manifestation of Keter at the level of Asiyah.According to the Zohar, the Holy Serafim correspond with Atzilut, because of the guardianship andworship of the higher classes of Serafim in the interior presence of God or the Upper Shekinah, and theKerubim correspond with Beriyah, because of the guardianship worship of the higher classes ofKerubim in the exterior presence of God. The Hayyot Ha-Kodesh are attributed to Yetzirah and theOfanim to Asiyah – the Hayyot serving as conduits and transmitters of the Divine Power of the interiorand exterior presence of the Holy One, and the Ofanim serving as the interface of that transmission;hence, the Hayyot and Ofanim seen acting together in Ezekiel’s vision of the Holy Merkavah.Interestingly enough, elsewhere, in chapter ten Ezekiel refers to the Hayyot as Kerubim, saying, “This isthe Hayyah I saw under the God of Israel on the river Chebar and I knew that they were Kerubim (Ibid10:20). This reflects the complete interdependence, interconnection, interpenetration, and interactionof the orders of angels, as well as the archangels – a profoundly non-linear and non-human reality ofexistence, one that is very difficult for the human imagination to conceive or the human mind tocomprehend; but then, this non-linear and metadimensional quality of the angels, archangels and HolySefirot is, in fact, the true nature of all reality, including the physical or material dimension. This nonlinearmetadimensional reality is exactly the experience of the Holy Merkavah – the experience of206

prophets and wonderworkers, and it is exactly how prophecy and wonders are possible. Put verysimply, reality is not as it seems to be in the unenlightened condition – reality is far more dream-like inits true nature, and how it appears to us in ordinary consciousness is fundamentally illusory, as everytrue mystic around the world can bear witness.The Kerubim are mentioned in two other significant places – in Genesis, as the guardians of the Way tothe Tree of Life and in Exodus as the images on the ark of covenant. According to Genesis, the Kerubimthat stand as guardians bear a sword of flashing fire turning this way and that, rather like a swordformed from lightening; although their task is said to be to guard the way to the Tree of Life, accordingto masters of the tradition, they also may transmit a “thunderbolt illumination” to the righteous whosojourn in the Way, the Straight Path, so that while guarding, they may also serve to open the way andfacilitate the mystical journey of the soul – all depending upon the holiness and purity of the soulapproaching them. Something similar is also true of the Kerubim upon the ark of covenant, for it is wellknown that once upon a time navim of ancient Israel would enter into the holy of holies and standgazing in the space between the wings of the Great Kerubim, and gazing in this way would receiveprophecy; but it is also well known that if an impure or unclean person attempted to enter and gazethey might very well be struck dead – thus again, there is the role of guardianship and transmissionassociated with the Kerubim.Here it must also be said that the sword in the hands of the Kerubim is also known to be thepower of the klippot, and a power akin to that of the self-taking fire; thus, these great Kerubimpreside over the oath-bound wrathful guardians and direct their powers in the guardianship ofthe Tree of Life, much like the mekubalim do in guardianship of the Continuum of LightTransmission. These holy Kerubim, then, are integral to the invocation of the wrathfulguardians or angels of wrath, which play a role in the protection of the navi in the Continuum ofthe Holy Merkavah. More than this, however, cannot be spoken, for there is no divinepermission to speak of openly of this deep secret; so we shall pass on, leaving the rest forRuach Ha-Kodesh to reveal to you, if it is the will of Elohim.As mentioned in Gnosis of the Cosmic Christ, Kerubim are guardians of gates, doors, thresholds andcross roads - hence, they facilitate shifts, transitions or change, and they are often invoked for thispurpose in the Discipline of the Chariot, just as Hayyot are invoked for influxes of spiritual energy andtransmissions.Now, Ezekiel first speaks of the Hayyot, but later tells us that he “knew” there were Kerubim – thus,the Kerubim, which are Yesod of Yetzirah, become garments of the Hayyot by way of the Hashmalim;yet, also, this is a hint of the prophet gazing into Beriyah clothed in Yetzirah, and as we shall see thereis even some glimpse into Atzilut, though also concealed and contained by the world of angels.This mention of the Hayyot as Kerubim also alludes to the significant shift in the Continuum of LightTransmission at the time of Ezekiel – the conclusion of the succession of prophets until Yohanan the207

Baptist and the coming of the Messiah; but it also alludes to the guardianship and the transmission ofthe Discipline of the Chariot in this holy book – a spiritual discipline only detailed further by St. John inthe Book of Revelation.This concludes this cycle of our sacred discourse – if it is God’s will, in our next cycle we will exploremysteries of the Hayyot further, delving into the secrets of their appearance and movements, as wellthe mysteries of those secret angels in their midst – the “burning torches.” We will pray for God’sblessing and grace so that this might come to pass. Amen.208

Vision of Ezekiel: Gate of Light & Sacred CircleDescribing the Hayyot Ezekiel writes:“This was their appearance: they were of human form.Each of them had four faces, and each of them had fourwings. Their legs were straight, and the soles of theirfeet were like the sole of a calf’s foot; and they sparkledlike burnished bronze. Under their wings on their foursides they had human hands. And the four had theirfaces and their wings thus: their wings touch oneanother; each of them moved straight ahead, withoutturning as they moved. As for the appearance of their faces; the four had the face of a human being,the face of a lion on the right side, the face of an ox on the left side, and the face of an eagle; suchwere their faces. Their wings spread out above; each creature had two wings, each of which touchedone another, while two covered their bodies. Each moved straight ahead; wherever the Spirit wouldgo, they went, without turning as they went. In the middle of the living creatures there was somethinglike burning coals of fire, like torches moving to and fro among the living creatures; the fire was bright,and lightening issued from the fire. The living creatures darted to and from, like a flash of lightening”(1:6-14).Having explored mysteries of the Hashmal and Hayyot, perhaps with the blessing and grace of theSupreme we may take our exploration of these holy mysteries further, looking into the appearancesand movements of the Hayyot, and consider the secret angels in their midst, the “flaming ones” or“flaming torches.”Images of AngelsFirst, we must always bear in mind that the descriptions used by the prophets must always be put intoterms of things known to us in the material world as they attempt to give us some idea of what theysaw, and the holy angels use such images like garments in order to interact and relate with us – as theyare in themselves and as they are in God, they appear nothing like what we see or how we mightdescribe them. In their essence and root they are formless and abstract spiritual forces – pure light,pure spirit, and assuming a true image were shown to us they would be completely alien andotherworldly, having a structure and form incomprehensible to the human mind, and one likelyoverwhelming, frightening and disruptive to us. Thus, as a matter of kindness and mercy they put onappearances that we may somewhat relate with, and the spiritual power forming these garments, ashas been said, comes from the Hashmalim; in a manner of speaking, the Hashmalim “read the mind” ofthe navi and fashion images accordingly, using images with which the navi is familiar, and throughthese images in the mind of the navi a contact or connection occurs with the presence and power ofGod manifesting as the holy angels.209

Ma’aseh Bereshit: Mystical Language & Spiritual EducationThis relates to an aspect of Ma’aseh Bereshit or the Work of Creation in the preparation of the navi. Onthe one hand, Ma’aseh Bereshit is the contemplation and meditation on the mysteries of creation andCreator – an exploration of the mysteries of the metaphysical structure of creation; yet, on the otherhand, it is the creation of a vehicle in consciousness through which deep spiritual and mysticalexperiences can occur and can be integrated on a conscious level – a spiritual education of theknowledge of principles, symbols and such that create a language and vocabulary in consciousness formystical or visionary experience. This exactly is why we study the Holy Kabbalah, the Tree of Life,Olamot, Sefirot, Netivot and all of the correspondences, and learn of the various descriptions of divineand angelic beings, and so on, for when the Spirit moves, and the spirits of holy tzaddikim and theangels comes to us, it provides us with a language through which we can consciously communicatewith greater precision and clarity about otherworldly and metaphysical mysteries. In this regard thespiritual education of an aspiring prophet is crucial, and one that focuses on a single and holisticlanguage – a full language of a wisdom tradition, not parts and pieces of all manner of languages fromall manner of traditions as is so common in the new age.Indeed! Consider learning a number of words from all manner of human languages in the world,proclaiming, “It is all language and communication, it’s all the same,” but never mastering any onelanguage. Then imagine going and trying to talk to someone, and attempting to have a conversationwith any real intelligence and depth, or any real understanding. In fact, it would be impossible, and ifeverybody did this there would be no real communication between people – it would be a completejumble and mess as we tried to have any conversation or communication! The same is true on aspiritual level if and when we do not exercise the self-discipline to acquire a real spiritual educationand learn at least one complete spiritual and mystical language, and one tradition of teachings andpractices – without such focus, typically speaking, we will not progress very far in the mystical journeyor make much progress in actual self-realization. The lack of commitment to an actual living wisdomtradition and lack of self-discipline in acquiring a true spiritual education is a significant klippot in socalled“modern spirituality” and the “new age,” one that it is very important to overcome, as surely asany other klippah or husk of impurity that obstructs the actual ascent of consciousness to knowledgeof God and union with God.That having been said, the very descriptions of prophetic visions throughout the Holy Scriptures, suchas here in Ezekiel, are meant to provide us with a language in consciousness through which the Spiritmight move and holy and divine beings might be able to contact us and communicate with us –meditation on the images given with kavvanah and devekut, using hitbonenut (directedcontemplation) and shifting to hitbodedut (deep meditation) is a common way among the sons anddaughters of the navim to invoke prophetic consciousness.A Continuum Seeking Vision210

Having become educated in the Holy Scriptures and Kabbalah they will take up a Continuum SeekingVision, whether in dream or in meditation. They will engage in appropriate self-purification, asconditions warrant, and they will deepen and intensify their continuum of spiritual practice, prayer,meditation and worship, and they will begin to focus on one of the visions of the navim, such as thevision of Ezekiel we are contemplating, building up the image of the vision in their minds andcontemplating the esoteric or mystical meaning, asking the Holy One and Shekinah to speak to themthrough this holy vehicle (merkavah). If they are seeking a vision in dream, they will do this each andevery night, and as they go to sleep they will practice a dream union, and they will continue in this wayuntil a vision comes in dream. If they are seeking a vision in meditation, they will contemplate thevision of the navi and enter into deep meditation upon it each day, and may even engage in spiritualretreat seeking a vision – and so they will continue in this way until a vision comes. If a dream or visiondoes not come, they will seek to further purify themselves and intensify their worship, understandingthat, as yet, they have not created the necessary conditions for the Holy Spirit to move – the vessel asyet is not pure and holy.In this you may know and understand that the visions recorded are as Gates of Light through which wemay pass into the very same experience – if we know how to call upon the corresponding Names ofGod and how to invoke the corresponding angels or partzufim, then with the images that have beengiven we have the keys to the Gate of Light. Here, with the vision of Ezekiel, we know that the DivineNames of Elohim and Yahweh are key, along with the Name El Ha-Yakov and the 72 Names of God; andlikewise, we know that an invocation of Archangel Metatron and the Hayyot, and Archangel Gavrieland the Kerubim, are key, and with these we know the Holy Names of Eheieh and Shaddai may also becalled upon in a continuum using this holy vision as a vehicle for prophecy.With God’s blessing and permission we can give one continuum of contemplation meditation usingthese keys.The Holy MeditationIn preparation the son or daughter of the navim will purify themselves with prayer and fasting, andbathe themselves, and in a place they will not be disturbed, they will wrap themselves in their mantleand pray from their heart for a blessing and sanctification from the Holy One to entertain mysticalprayer and prophetic mediation. Then, cleaving to the Messiah and Shekinah of Messiah inwardly, inthe Supreme Name of Adonai Yeshua Messiah, they will call upon Ha-Shem, unifying their soul witheach Sefirah in ascent, from Adonai to Eheieh – then calling upon the Holy Name of Elohim, they willinvoke Elohim by extension with the intention of activating the 72 Names of Gevurot, and they willintone and envision those Holy Names of God from first to last with the intention of dispelling allklippot and uplifting holy sparks.When they have accomplished this, then they will unify Elohim with Yahweh – the weaving unificationof Elohim into Yahweh, and they will intone the unification of Yah Yahweh in extension, with the211

intention of activating the 72 Names of Hasidim. As they take up the sacred chant of these HolyNames, with the intention of invoking the Spirit of God in blessing and mercy, they will envisionthemselves in the midst of this Palace of Light – this holy vision of Navi Ezekiel; when the 72 Names ofHasidim have been chanted, they will unified Eheieh with El Shaddai, and they will invoke Metatronand the Hayyot, and Gavriel and the Kerubim.All the while they will envision themselves in the Body of Light, and rising up in the Body of Light oncethese invocations are accomplished, they will pass into Clear Light Union, envisioning the dissolution ofthis Palace and their Body of Light into Clear Light, – engaging in full hitbodedut; in this state ofHashmal they will abide waiting on the Spirit of Yahweh.This is one way prophetic consciousness might be invoked using this holy vision as a Gate of Entrance.Powers of The Sacred CircleNow, the Hayyot are the inmost essential manifestation of the Divine Powers of the Sacred Circle inYetzirah – the Great Kerubim being the forms the Hayyot assume in the Four Directions; at the level ofBeriyah, these are the four Holy Archangels Rafael, Michael, Uriel and Gavriel – the appearance of theHayyot as Kerubim implies the presence of the four Archangels of the Sacred Circle within and behind.These four Holy Archangels, of course, are personifications of the four Holy Winds, or four emanationsof Ruach Ha-Kodesh in the Sacred Circle, as given by Isaiah: the Spirit of Yahweh, the Spirit of Wisdomand Understanding, the Spirit of Council and Might, and the Spirit of the Knowledge and Fear ofYahweh; at the level of Atzilut, within and behind the angels and archangels, these winds are the GreatName of Yahweh (Yod-He-Vau-He).The Hayyot are named, which alludes to Archangel Metatron (Torahkiel Yahweh) enthroned above –the flaming torches being ministering angels of Metatron in Sandalfon, and by mention of the Ofanimwith the Hayyot, there is an allusion to Sandalfon, who is the Ofan of the Sacred Circle.This holy vision is an invocation of the Powers of the Sacred Circle, as is well known to wonderworkersof the tradition – creating a Sacred Circle in a place of power in the wilderness, and calling upon theName of Yahweh Elohim, and the Holy Shekinah, and calling in the Divine Powers through thecorresponding Names of God and Names of Spirit, and the corresponding archangel and angels(Hayyot-Kerubim), is another way of invoking prophetic vision taught to us in this first chapter ofEzekiel.See the teachings on the Sacred Circle and Directions in the Order of St. Uriel.The Hayyot, per their description, having four faces and four wings, are the powers of the Great Namein Yetzirah; specifically they are the powers of the permutations of the Great and Holy Name throughwhich the entire array of spiritual forces in creation are ordered and directed. Thus, throughknowledge of the Great Name and its permutations the forces of the Hayyot and Kerubim are directedby the navim and wonderworkers, all according to Ratzon Elyon.212

These faces are also connected to triads of zodiacal signs: Capricorn-Aquarius-Pisces, the human face;Cancer-Leo-Virgo, the lion face; Aries-Taurus-Gemini, the ox face; and Libra-Scorpio-Sagittarius, theeagle face, which also speaks to the powers of the Tetragrammaton, as well as to the powers of theTwelve Messiahs, which is alluded to by the forms of the Hayyot being as those of humans. The zodiacrepresents the fullness of the Human One, specifically the Messiah, which is represented in the OldTestament by the twelve tribes of Israel and in the New Testament by the twelve disciples/apostles;this, too, speaks of the Powers of the Sacred Circle, the various manifestations of the One Life-power(Yahweh) in the Human One (Yeshua).See the discussion on the Woman of Light and her Crown of Stars in the Book of the Apocalypseelsewhere.You may also recall that the powers of the 72 Names of God, both the Names of Gevurot andNames of Hasidim, correspond with the zodiacal signs; thus, the Hayyot and Kerubim hold thelight-power of these Holy Names in the world of angels, other orders of angels becoming theactive powers of those Names, with the Malakim and Hashmalim speaking them, and theOfanim and Ashim enacting the movements or wonders to be performed in Asiyah and theworld.In this you have the basic keys for the further invocation of the Divine Powers of Ezekiel’s vision.Further Mysteries of the HayyotNow we are told that these Hayyot have two wings uplifted, and that they are interconnected by wayof these wings touching those of Hayyah on either side, and we are told that they have two wingscovering their bodies – with wings uplifted and touching they receive influxes from Olam Ha-Beriyah,the world of the archangels and cosmic forces, and with wings veiling themselves they hold thoseinfluxes, as well as transmit them. In just the same way, the navim are vehicles or channels of spiritualinfluxes, receiving from above, and holding and transmitting below.Likewise, we are told that these Hayyot move straight ahead, and that they go wherever the Holy Spiritmoves, without turning as they move – they move in the various directions of sacred space, which arethe Six Sefirot of Zer Anpin, and they are forces flowing through the Netivot of Yetzirah. In a similarway, the navim bind their soul to the Holy Sefirot at the level of the Merkavah they can reach throughkavvanah and devekut, and in so doing they draw upon the influxes of the Netivot, the powers ofwhich are taught to us in the 32 Paths of Wisdom in the Sefer Yetzirah.We are also told that these move to and fro like lightening – and so in the very instant that an initiatebinds their soul to a Holy Sefirah or Netivah, corresponding to the Olam they are able to reach, in thatvery instant the Divine Power of that Attribute of God is transmitted to them.This, then, speaks not only to the mysteries movement of spiritual forces in the world of angels – inYetzirah or Zer Anpin, but it also speaks to the activities of the navim in the Merkavah experience, and213

it reveals what is to be done if the navi seeks to gaze in a Direction for prophecy, or seeks to drawInfluxes from various Holy Sefirot to bless the people or perform wonders. Understanding this at thelevel of Yetzirah is to understand this at the levels of Beriyah and Atzilut, for as is said in the HolyKabbalah: “As above, so below; as below, so above.”Mystery of the Flaming TorchesNow, in the midst of the Hayyot we are told that there is another order of angels that are akin toflaming torches or burning coals – above we have given one interpretation of these angels, implyingthat they are the Ashim, the “souls of fire.” However, another interpretation, based upon the Hayyotbeing Kerubim, is that these are emanations of a certain class of Serafim, which stand within andbehind the Kerubim.There is also another interpretation based upon knowledge from the vision of St. John in Revelation,where we see angels that are lamps and lampstands before the Great Maggid, another image of thesame spiritual forces but with a Christian navi, having been elevated by the reception of the Messiah.According to some masters of the tradition, these are an order of angels akin to the Ashim, but distinctfrom them, which serve in a similar way – the Ashim serve to illuminate individuals and assemblies,and these flaming torches or lamps serve to illuminate, but also to purify and sanctify; they appearwhen purification and sanctification is needed for illumination to take place.In the midst of a divine vision there is often a need for a progressive purification and sanctification ofthe prophet – hence, what allows their continued ascent and gaze. The purification and sanctificationof the navi by the Divine, of course, empowers them to purify and sanctify the people for theirillumination – a central role of the navim, which is akin to the role of these holy angels of God. Onceagain, the activity of the angels reveals something of the activity of the prophet – a teaching of theWay of the Navi.Having delved further into the mysteries of the Hayyot and the “secret angels” in their midst, if it isGod’s will, in our next cycle of discourse we may venture into the mysteries of the Ofanim, the WheelAngels; we will pray to the Holy One for the blessing and grace through which this might comes to pass– Vehayah, amen.214

Vision of Ezekiel: The Ofanim & HayyotEzekiel continues the description of his vision of the Merkavah,relating the presence and appearance of Ofanim with theHayyot, and speaking of the movements of the Merkavah:“As I looked at the living creatures, I saw a wheel on the earthbeside the living creatures, one for each of the four of them. Asfor the appearance of the wheels and their construction: theirappearance was like the gleaming of beryl; and the four had thesame construction being something like a wheel within a wheel.When they moved, they moved in any of the four directionswithout veering as they moved. Their rims were tall andawesome, for the rims of all four were full of eyes all around.When the living creatures moved, the wheels moved besidethem; when the living creatures rose from the earth, the wheelsrose. Wherever the Spirit would go, they went, and the wheels rose along with them; for the spirit ofthe living creatures was in the wheels. When they moved, the others moved; when they stopped, theothers stopped; when they rose from the earth, the wheels rose along with them; for the spirit of theliving creatures was in the wheels” (Ezekiel 1:15-21).Here we are told that the spirit of the Hayyot (living creatures) is in the Ofanim (wheels), which is tosay that the Divine Powers channeled through the Hayyot are transmitted through the Ofanim – asdiscussed in Gnosis of the Cosmic Christ, the Ofanim serve as the interface between the spiritual andmaterial world, or specifically between Olam Ha-Yetzirah, the world of angels, and Olam Ha-Yetzirah,the world of celestial spheres and the actual elemental forces. Indeed, the Ofanim are the angelswithin and behind all movements of forces in Asiyah – the sun, moon, planets and stars, the elementalforces, times and seasons, and all cycles of power that might be named; this includes auspiciousmovements corresponding to Mercy-Hesed and inauspicious movements corresponding to Judgment-Gevurah (or Din).In the Gnostic gospel entitled Pistis Sophia we are told that the Risen Messiah, Hayyah Yeshua, changesthe metaphysical movements of the celestial spheres so that they “turn to the right for six months”and then “turn to the left for six months,” hence, towards Mercy and towards Judgment, respectively.This would be accomplished via the power of the Holy Merkavah, specifically, through the power ofRuach Ha-Kodesh manifesting through the Hayyot and Ofanim; there is also the mention in this holygospel of upper and lower Aeons, and the power of the Savior over them, the Aeons being a GnosticChristian expression for Wheels and Dominions. According to the Pistis Sophia, all of the powers of thecosmic and spiritual forces, the powers of the Holy Sefirot, Netivot and Olamot, are in the LightVestures or Light Body of the Risen Messiah – the full manifestation of the Holy Merkavah as revealedto the prophets, though reaching up into Olam Ha-Atzilut, the Supernal World, the Pleroma of Light.215

This turning towards Mercy or Judgment is expressed in the vision of Ezekiel by the ascent and descentof the Holy Merkavah, when the Ofanim are touching the earth the Holy Spirit and prophecy, alongwith wonders, are manifest among the people, and when the Ofanim are not touching the earth thefullness of the Holy Shekinah is diminished among them and Ruach Ha-Kodesh, prophecy and wondersare removed. This is determined, in part, by the flows and ebbs that are natural to the material world,and to the play of light and darkness, good and evil, Mercy and Judgment in it; but it is also determinedby the flows of spiritual forces or the lack of them, flows of mercy and grace invoked by the faithful andelect. When the matrix of faith is strong and there are many holy and righteous ones in the world, thefullness of the Holy Shekinah or kingdom of God is made manifest, but when the matrix of faith is weakand there are relatively few holy and righteous ones, the Holy Shekinah is diminished, and theinfluence of the kingdom of heaven, Divine Sovereignty, is diminished.Under the law and the old covenant, times and seasons were in effect, along with the play of Mercyand Judgment determined by the faithful and elect; however, according to the Holy Gospel, the law issuspended by way of the Sanctuary of Grace in Hayyah Yeshua, so that in the Sanctuary of Grace wetranscend the Sphere of Fate, the Sphere of the Stars, and the sole determining factor is the faith ofthe children of God, and whether or not they attend to the continuum of the worship of God and theContinuum of Light Transmission – the proclamation of the Gospel of Peace (Shalom) and theimparting of the power of Truth and Light, the Spirit of God, or Living Presence and Power embodied.When the faithful and elect tend the Holy Continuum in the Covenant of Grace, the law is suspendedand there are no times and seasons, and all spiritual forces are made subject to them in the BlessedName of Yeshua Messiah.Thus, St. Paul writes to the Galatians:“Formerly, when you did not know God *El+, you were enslaved to beings that by nature are not gods.Now, however, that you have come to know God, or rather to be known by God, how can you turnback to the weak and beggarly elemental spirits. How can you want to be enslaved to them again? Youare observing special days, and months, and seasons, and years. I am afraid that my work for you mayhave been wasted” (4:8-11).Thus, under the law, while we can speak of times and seasons, auspicious and inauspicious cycles, inthe Sanctuary of Grace the law is suspended and at any time the Holy Merkavah and the power ofRuach Ha-Kodesh in prophecy and the working of wonders may be manifest – the direct revelation ofHayyah Yeshua can transpire anywhere, at any time, with anyone who cleaves to the Risen Messiahand Shekinah of Messiah, and thus, prophecy and wonders are not bound to times and seasons underthe New Covenant, just as our worship is no longer bound to the klippot of a physical temple andperpetual animal sacrifices and the restraints of the law, and true prophecy is not bound to the HolyLand.216

This assumes, however, that among the faithful and elect that the direct revelation of Hayyah Yeshuacontinues, and that among the faithful and elect that there are those who hold the Gnostic and LightTransmission that flows from Hayyah Messiah, and that there are those among the faithful and electwho remember and keep the Holy Continuum, and who know and practice the Way of Merkavah in theChristian Kabbalah. Throughout much of what is called “apostolic succession,” of course, thesemysteries have been completely lost and with them the power of Ruach Ha-Kodesh, true illumination,prophecies and wonders, has been lost.Indeed, what has come to be called “apostolic succession” is as the Pharisees and scribes of whomHayyah Yeshua spoke, as for example in the Gospel of St. Thomas, where it is written: “The Phariseesand scholars have taken the keys of knowledge and have hidden them. They have not entered, norhave they allowed those who want to enter to go inside. You should be shrewd as serpents andinnocent as doves” (Saying 39); and also, “Shame on the Pharisees. They are like dogs sleeping in thecattle manger. It does not eat or let the cattle eat” (Saying 102). This exactly may be said of “apostolicsuccession” in the exoteric or orthodox church, and of the priests, bishops and theologians of the outerand unspiritual church, for where is the power of the Holy Spirit and the working of wonders andprophecy, or the knowledge of the way of wonderworking and prophecy? If and when Ruach Ha-Kodesh is present, then this knowledge, understanding and wisdom is present; and the true apostolicsuccession is founded upon Ruach Ha-Kodesh, not as a conceptual and theological principle, but as anactual experience in the Messiah, a spiritual transmission that flows from the direct revelation of theRisen Messiah, as we see with the original apostles, including St. Paul, who speaks of himself as theleast of the apostles.In many respects, it seems that we live in a time much like that of Ezekiel, when the true power ofRuach Ha-Kodesh, and prophecy and wonders, has all but vanished; and yet, unlike Ezekiel, we havethe Sanctuary of Grace, and any time we wish to return to the Way and put on the Blessed Name ofYeshua Messiah, in that very instant, through Divine Grace, all knowledge, understanding and wisdomof the Gospel may be restored, and with it, the full power of Ruach Ha-Kodesh will be restored. It isonly a question of whether or not we are willing to the spiritual life and practice in the Messiah, willingto the spiritual education and spiritual discipline of the Life Divine in the Messiah.This speaks to the true service of the sons and daughters of the prophets under the Old Covenant, andto the true service of the sons and daughters of the prophets under the New Covenant – theMekubalim, those who have been received and who have received; each individual and each group ofindividuals who tend the continuum of the spiritual life and practice, who worship God and who invokethe Divine Powers, bring down an Ofan and generate an Ofan, which is the light-power and merit ofthe continuum they keep, which in turn contributes to the force of the Greater Continuum of all of thefaithful and elect, of all streams of Light Transmission (or Wisdom Traditions). Indeed, just as theOfanim are interfaces of the Divine Presence and Power in Asiyah and the world, so also are the truefaithful and elect, the holy and righteous souls among us.217

The power of the Ofanim and Hayyot, and of all the orders of angels and the archangels, and Names ofGod, is brought down into Malkut and the world through our spiritual labor in the Risen Messiah, theHoly Merkavah – the Holy Shekinah of the Messiah is manifest in her fullness and the kingdom of God,the Light Realm, is manifest upon the earth, the Holy Merkavah touching down, if you will.Now Ezekiel's vision is at the level of Yetzirah or Zer Anpin, as has been said, it is clothed in the world ofangels, and yet, with the mention of the dome, the holy throne and the One-Who-Sits-Upon-The-Throne, although gazing through the veil of the world of angels Ezekiel gazes up into Olam Ha-Beriyah,and through the veil of Beriyah he beholds something of Olam Ha-Atzilut, but he sees and hearsthrough the many veils of the Sefirot of Yetzirah and Beriyah, as though a reflection in reflection, farremoved from the Cause of Causes, the Source of Issuance, Keter Elyon and Supernal Habad (Hokmah-Binah-Da’at of Atzilut).This reveals to us something about the Holy Merkavah – although here it is spoken of in Yetzirah, bynature, it is metadimensional, spanning all of the Sefirot and Netivot, throughout all of the Olamot; inthe coming of Adonai Messiah, specifically the revelation of Hayyah Yeshua, the Risen Messiah, theHoly Merkavah at the level of Atzilut is manifest in full for the first time, and in the Holy Messiah, weare uplifted to that height, our soul being empowered to reach into that Pleroma of Light, even intoSupernal Habad, so that the Supernal Influx of Keter Elyon is put into our head – the Holy Crown of theVictory of the Messiah of El Elyon, the Divine I Am (Eheieh).Essentially, prophecy under the dominion of the old covenant and the law had to be brought to an endin the time of Ezekiel in order to prepare the necessary conditions for the coming of the Messiah – theOpening of the Way. This is reflected by the Divine Name of Elohim first being used, and then the GreatName of Yahweh, for by this restriction under Judgment the deep yearning for the advent of the HolyMessiah was created so that the Messiah of El Elyon might be received by some among the people,and thus the Supernal Mercy and Grace of El might be poured out, the direct Supernal Influx touchingdown like lightening – the Way of Thunderbolt Illumination, the Supernal Habad of Eheieh, the Divine IShall Be.Above we hinted at a holy mystery, paralleling our times with those of Ezekiel – though truly, theparallel to the times of Ezekiel was the dawn of orthodoxy in the Christian stream, and the cessation ofRuach Ha-Kodesh throughout much of what would be called the “apostolic succession” with theconception of the Roman Church – the “Whore of Babylon” and “Great Beast” coming into dominion tosteal and obscure the Light-power of the stream. Thus, our times, in fact, are as those timesapproaching the advent of the First Coming of the Messiah, which is to say that it is the Great Dark Age(Gadol Kali Ofan) before the Second Coming of the Messiah, one that will serve to invoke the deep andpassionate yearning for God, the True Light, and the greater fullness of the Human One of Light(Messiah) in the people – hence, the conditions necessary for a greater advent of Supernal Influx, agreater advent of Supernal or Messianic Consciousness, as prophesied by the navim of old and by St.John.218

This is reflected in the divine permission – the blessing and grace of God (El), being given for the openspeaking of these mysteries at this time, and the open speaking and publication of many mysteriesfrom many streams of Light Transmission; for standing in this Gate or Threshold of the End-Of-Days,the keys are being provided so that as a true and sincere yearning for God or Enlightenment dawns inindividuals they might have the means to express that holy desire and fulfill that holy desire – beingempowered to answer the call of the Holy Spirit.Here we may say, just as the times of “prophecy” came to an end with Ezekiel, so now the times of“apostleship” isolate to a few, and held in bondage under the dominion of the demiurge and spirit ofthe antichrist, are coming to an end; though the Age of the Holy Spirit (Gadol Or Ofan) is not yet, thetime of the greater outpouring of Ruach Ha-Kodesh is near, for the conditions necessary are beingcreated so that those who are called and who are chosen may answer the call, fulfilling the propheciesthat have been spoken and written in the streams of Light Transmission.Those who have the call now, amidst this present darkness, and who answer the call, laboring inservice to heaven and God through the greater darkness to come, will serve to preserve the Continuumof the Light Transmission through this Dark Age and will serve to open the way for the Age of the HolySpirit to follow. Indeed, the spiritual labor of a relative few now shall be the salvation of many in thefuture – through their spiritual work in the Continuum of Light Transmission many will be uplifted inthe Great Ascension, the Great Exodus.We may say that this is the secret of two verses from Psalm 119:“I long for Your salvation (yeshua), O Elohim, Your Torah is my rapture” (174); the actual name“Yeshua” being the word for “salvation” in this verse – and we may say, “Your Gospel is my rapture.”This verse corresponds with the holy letter Tau, the Holy Cross.And likewise:“Your love shall come to me and I will be vitalized, for Your Torah is my rapture” (77).This verse corresponds with the holy letter Yod, the hand of Yahweh and Tongue of Fire.In this we may contemplate the prophecy of Navi Joel:“O children of Zion *Malkut+, be glad and rejoice in Yahweh Elohenu *Tiferet+; for he has given the earlyrain [Shefa of the First Coming] for your vindication, he has poured down for you abundant rain, theearly and the later rain [Shefa of the Second Coming], as before. The threshing floors shall be full ofgrain [souls harvested], the vats overflowing with wine [Blood of the Lamb] and oil [Supernal Chrism].“I will repay you for the years that the swarming locust has eaten, the hopper, the destroyer, and thecutter, my great army that I sent against you.219

“You shall eat of plenty and be satisfied, and praise the Name of Yahweh Elohenu *Yahweh yourElohim] who has dealt wonderfully with you. And my people will never again be put to shame. Youshall know that I am [Anokhi, the Shekinah] in the midst of Israel, and that I [Ani, the Shekinah],Yahweh, am your Elohim and there is no other. And my people shall never again be put to shame.“Then afterward I will pour out my Spirit on all flesh; your sons and your daughters shall prophesy;your old men shall dream dreams, and your young men shall see visions. Even on male and femaleslaves, in those days, I will pour out my Spirit” (2:23-29).In this light we may consider a verse from Navi Isaiah:“…for the earth shall be full of the knowledge *Da’at+ of Yahweh, as the waters cover the sea” (11:9).And also a verse from Navi Jeremiah:“And they shall no more teach every man his neighbor, and every man his brother, saying, ‘KnowYahweh’: for they shall all know me, from the least of them to the greatest of them” (31:34).If we wish to gain insight into this Age of the Holy Spirit (Ofan Ha-Ruach Ha-Kodesh, or Gadol Or Ofan)we may contemplate and meditate upon the Vision of New Jerusalem in the Book of the Apocalypse –the vision of the Holy Merkavah ascending into Atzilut, the Holy Malkut of Atzilut descending upon theGood Earth (Eretz Tov).When we take up the Continuum (Ofan) of the Navi in the way of the Christian Mekubalim, not onlyare we seeking prophecy – a Body of Vision, but we are laboring to fulfill prophecy – Wearing the Bodyof Vision.As we are disclosing in our sacred discourse, the first chapter of Ezekiel, along with the Book ofRevelation, holds the secret keys of this spiritual labor in the harvest of souls, so that being inpossession of the keys and receiving the call we may take up our spiritual labor in the Holy Messiah,acting as co-creators and conscious agents in the ongoing revelation of the Divine, the fruition of allcreation in the ascension of the Human One, the True and Holy Merkavah.Here we may say that when we open to the Supernal Influx, and the Light-presence (Messiah) andLight-power ( Ruach Ha-Kodesh) indwells us, we are a merkavah of the Holy Shekinah of the Messiah inthis world, and when we pass out of this world we shall be drawn up in the Holy Merkavah that isHayyah Yeshua, being uplifted in the Great Resurrection and Ascension; the members of the MysticalBody of Adonai Messiah shall be gathered in and received in the Light Continuum (Or Ofan Ha-Yahweh).220

The Vision of Ezekiel: The Dome, Throne & ImageThe depiction of Ezekiel’s vision continues:“Over the heads of the living creatures there wassomething like a dome, shining like crystal, spreadour above their heads. Under the dome theirwings were stretched out straight, one towardsanother; each of the creatures had two wingscovering its body. When they moved, I hear thesound of their wings like the sound of mightywaters, like the thunder of Shaddai, a sound of tumult like the sound of an army; when they stopped,they let down their wings. And there came a voice from above the dome over their heads; when theystopped they let down their wings.“And above the dome over their heads was something like a throne, in the appearance of sapphire;and seated above the likeness of the throne was something that seemed like a human form. Upwardfrom what appeared like the lions I saw something like gleaming amber, something that looked like fireenclosed all around; and downward from what looked like the loins I saw something that looked likefire, and there was a splendor all around. Like a bow that appears in a cloud on a rainy day, such wasthe appearance of the splendor all around. This was the appearance of the likeness of the glory ofYahweh” (1:22-28).The Great DomeThis dome is the vibrational barrier between Olam Ha-Yetzirah and Olam Ha-Beriyah; in order toascend from one Sefirah to another, and from one Olam to another, essentially consciousness mustvibrate at a higher frequency, as the vibration of consciousness increases, the soul is able to pass up inascent –basically speaking, the entire radiant display of the mind shifts, and therefore the appearanceof the reality display shifts.The dome also alludes to various gradations of dualism in the mind, from the most gross dualism to themost subtle and sublime – dualism representing the fundamental cause of the impurities that arise inconsciousness, from the primordial elements in their purity in Pure Radiant Awareness (SupernalConsciousness), through progressively impure manifestations of the elements, all the way to the mostextreme impurity of the fundamental elements in the unenlightened condition. Thus we find thatvarious gradations of dualism and the frequency of vibration in consciousness are intimatelyconnected.In our experience we see this reflected in the energy and vibration of different thoughts, emotions andimages in the mind – negativity, which expresses a more radical dualism in consciousness betweenourselves and others, and ourselves and God, tends to produce “heavy energy,” and a lower and221

discordant frequency of vibration; positive thoughts, emotions and images, on the other hand, whichexpress some sense of connectedness and unity, produce a “lighter energy,” and a higher and moreharmonious frequency of vibration. Thus, a central prerequisite for the experience of Ruach Ha-Kodeshand prophetic states of consciousness is completely positive thoughts, emotions and imaginations, orthe cultivation of a positive and joyous mood, for as the masters of the tradition teach us, the HolyShekinah or Holy Spirit cannot come to rest on a lethargic or depressed person, but only upon one whoabides in peace and joy. On account of this, as a vehicle of devekut – energized enthusiasm and rightattachment, it is very common for navim to listen to music, and to sing and dance, to generate apositive and joyous mood, and thus to open themselves to the inspiration and illumination of RuachHa-Kodesh; hence, the common creation and use of psalms by the holy ones.The extent of dualism in Ezekiel’s vision is perfectly clear by the image of the Holy Merkavah, and thedome, throne and image of the likeness of the Human One above him, distinctly separate and apartfrom him; the same is true for visions that transpire in Beriyah, though the gradations of dualism inconsciousness are far less in Beriyah, and in the peak grade of Beriyah nearly vanish altogether, exceptfor the most subtle and sublime dualism – hence the inherent dualism of the peak state of mentalconsciousness, cosmic consciousness, which is the threshold of the Supernal or Supramental, MessianicConsciousness.This teaches us that not only do we need to cultivate a complete positive view and attitude to take upthe Way of Merkavah, the Way of the Navi, but we must also seek to dispel the illusion of separation,the dualism in consciousness, fundamental ignorance. This, of course, was the Divine Intention of thecoming of Adonai Messiah, but unfortunately, under the dominion of exoteric orthodoxy the same oldignorance was reinstated as under the old covenant and law – the dogma of believing in the completeand radical separation of the human soul from God, the True Light. In this regard, it is no wonder thatthe power of Ruach Ha-Kodesh has all but completely departed from the majority of the “apostolicsuccession,” for the most essential intention and teaching of Yeshua Messiah has been lost: sin anddeath are illusory, for they are founded upon dualism or cosmic ignorance, which is illusory.Essentially, the Messiah represents the very essence and nature of our soul, and the inmost part of ourholy soul, yechidah, is the Dwelling Place (Makom) of God and Godhead; as the masters of the traditionhave taught us, that part of our soul is so holy that even the highest among the angels of God cannotenter it – only God and Godhead can enter it. It is through this inmost part of our holy soul that we areable to draw near to God and acquire the most intimate knowledge of God, and through which we areable to enter into conscious union with the Divine, God and Godhead. If and when we embody thisinmost aspect of our holy soul we will embody the fullness of the Supernal Shekinah, the fullness of theDivine Presence and Power of God, as we witness in Yeshua Messiah; it is the way of this SupernalRealization that Yeshua Messiah came to teach us – through the Sanctuary of Grace and this Body ofVision manifest in him, we are blessed and empowered to this Supreme Attainment. In fact, all in asupreme and holy mystery, this attainment of our soul is already realized in Hayyah Yeshua, the Risen222

Messiah; for our part, we need only surrender ourselves to Adonai, and enact an active and dynamicsurrender to the Mother Spirit, Divine Grace.This Holy Throne, in fact, represents the Holy Mother Spirit (Imma Ruach Ha-Kodesh) – Divine Grace,through which we are uplifted in the Messiah, and the One-Who-Sits-Upon-The-Throne is one whorepresents the fruits of true submission to God and the accomplishments of the Great Work broughtabout by the Holy Spirit, Divine Grace, with those who live in active and dynamic surrender. Accordingto the Mekubalim, this appearance of the likeness of the glory of Yahweh is Archangel Metatron – theGlory Body dimension of Enoch (the “Initiate”) after his ascension; it is an image of the promise of Godto anyone who walks with God, cleaving in the fullness of faith with heart and soul, mind and life –they also will be uplifted to eternal life and will stand among the Immortals, the Living Ones, theEnlightened Ones of the Divine Order.Secret of the Holy ImageNow we may speak of the Holy Image enthroned as Metatron, and that is a true interpretation – andyet, when a prophet gazes upon the Image of the One-Who-Sits-Upon-The-Throne, as every navi canbear witness, it is first and foremost the Supernal Image of the navi him or herself that is seen; the holyimage of the prophet as they are in the Holy Light of God and in God. Indeed, for as we ascend in theHoly Merkavah, drawing near to the Holy One of Being, we are drawing closer and closer to our Trueand Divine Being, the Divine I Am in us, and as we look and see the appearance of the likeness of theglory of Yahweh, we behold the Holy Image of the Messiah in us and ourselves in the Messiah – hencethe appearance of Metatron, the Angelic Diamond Being, the facets of which are the Supernal Images(Zelem) of all souls as they are in the Holy Light, and in God and Godhead.In this we learn the in the Way of the Holy Merkavah we must seek to know ourselves and learn to liveas who and what we most truly are in God – living as that Holy Zelem that is hidden in the Messiah inthe repose of Hayyah Abba, the Living Father.A Secret Teaching of the Holy MerkavahHere, divine permission is granted by the inspiration of Ruach Ha-Kodesh that we may speak a secretteaching of the Holy Merkavah; may all beings be blessed in our sharing of this holy mystery, and maythose who receive it be blessed and empowered to know and understand its meaning, and toexperience its Sweetness, which is Hayyah Yeshua. Amen.This Holy Chariot, in truth, as we have said, is the *Mystical Body of the Messiah” – indeed, in itsfullness it is the Threefold Body of Melchizedek. Now, the Hashmal and Hayyot are the Five RadiantHoly Breaths of the Spirit in this Divine Body, and the Ofanim, of which there are eight, for there areWheels within Wheels, are the eight Interior Stars in this Divine Body; the upward and downwardmovement of the Holy Merkavah is the descending and ascending forces of the Serpent Power – andthe throne and image of the Holy One upon it is the power of this Serpent uplifted and redeemed,223

ought to repose in the Brow Star and cessation in the Crown Star, the Realization of the Divine I ShallBe. This is the generation of the *Solar Body of the Resurrection* – the True and Holy Merkavah, and itis through the generation of this Holy Body of Light that we put on the Blessed Name of Yeshua.The rainbow glory surrounding this Holy Image alludes to the Fruition – the Attainment of the RainbowBody, the perfection of Clear Light Union as witnessed in the ascension of Adonai Yeshua Messiah.As you may recall from the teachings of the tradition, as presented in the name of Tau Miriam,blessed be her memory, these eight interior stars are the manifestation of the seven Sefirot ofConstruction in us, and the eighth is the manifestation of the Supernals, specifically, it is theHoly Star of Supernal Habad.The Seal of the Continuum of TransmissionThus, we come to the conclusion of our sacred discourse on the Vision of Merkavah in Ezekiel, havingexplored many mysteries of the Holy Merkavah as taught among Christian Mekubalim and, per chance,through the mercy and grace of God, having gazed to look and see, and to listen and hear in Ruach Ha-Kodesh.We have taken up this sacred discourse in the style of our oral tradition, speaking with the Holy Spirit,according to the power of the moment and the authority ordained by Elyon, the Supreme; thus, asalways, some mysteries were revealed, some hinted at, and others concealed, all according to the Willof God in the movement of spiritual transmission. Therefore, this is by no means the end of thepotential revelation of mysteries from Ma’aseh Merkavah, the Discipline of the Chariot, but rather it isan essential introduction to those holy mysteries in the tradition, reflecting a principle body ofteachings in the Order of St. Gabriel, one that has traditionally only been imparted mouth-to-ear inperson, and that only to close acquaintances.Having been shared by way of divine permission and inspiration, so also is a blessing from KodeshAchad extended – a blessing of the Holy Shekinah, upon those who read and study this sacreddiscourse, and who reflect upon it, and pray about it, and who meditate upon it; and yet more, there isa special blessing upon those who are able and willing to take up this divine labor in the harvest ofsouls, receiving the call of the Holy Spirit and answering that call – may the Holy Spirit empower themto fulfill their call and mission. Amen.224

The Vision Quest of Elijah: Gadol Navi EliyahuThere is a story of Elijah, the great prophet of Israel,being guided to sanctuary and fed by ravens, and thenbeing guided to a widow and her son, with whom hestays and for whom he performed two wonders –according to masters of the tradition this is intimatelyconnected to Elijah’s journey to Horeb to meet with Ha-Shem, and therefore often the stories are joinedtogether as a teaching on vision quest.With God’s blessing and grace, we can take up a sacred discourse on the way of vision quest, seekingto draw out the teachings on vision quest in this story of Elijah, the Gadol Navi of ancient Israel whocomes as the Navi Yohanan the Baptist with the advent of the Holy Messiah.The story begins as Elijah is sent to an unrighteous and idolatrous king, Ahab, to prophesy in judgment,invoking the power of Gevurah through the pronouncement of the Great Name, and then Elohim ofIsrael. He says to the king, “As Yahweh the Elohim of Israel lives, before whom I stand, there shallneither be dew nor rain these years, except by my word” (1 Kings 17:1).Invocations of the Pillars of Judgment & MercyAt the outset of a vision quest the navi speaks gevurot, binding and banishing the klippotic forces, andin what Elijah speaks to Ahab, who represents the chieftain of the dominion of the klippot (or thedemiurge), is a secret to invoking the force of the Pillar of Judgment or Pillar of Mercy, for as we shallsee he also invokes Hasidim, mercies and blessings, in the same way.Essentially, no soul can withstand the full force of the Pillar of Mercy or Pillar of Judgment. Thus whena navi or wonderworker invokes gevurot or hasidim they bind their soul to the Sefirot of the MiddlePillar, and unified with the Middle Pillar, abiding in it, they reach out and bind their soul to a Sefirah ofthe Pillar of Mercy or Pillar of Severity, thus tempering the influx (shefa) of the Sefirah being invoked.Here, for the sake of gevurot, Elijah unifies his soul with Yahweh, Tiferet, and then invokes the influx ofGevurah; as we shall see with the widow to whom he is sent, he does exactly the same, but for thewidow and her son he invokes the influx of Hesed. In this we understand that to invoke and influx fromthe Sefirot of the Pillar of Mercy or Pillar of Judgment in a Triad of Sefirot, first we unify our soul withthe Sefirah of that Triad in the Middle Pillar, and then we bind our soul to the Sefirah we are invoking,either from the Pillar of Mercy or Pillar of Judgment.Thus, to call upon the Divine Power of Hod or Netzach – Elohim Tzavaot or Yahweh Tzavaot, we wouldunify our soul with Yesod, Shaddai or El Shaddai (or El Hai), and then we would call upon the Name ofElohim Tzavaot or Yahweh Tzavaot. As we see with Baal Shem Elijah, to call upon Elohim or El, Gevurahor Hesed, we would first bind our soul to Yahweh, Tiferet, and likewise to call upon Binah or Hokmah,225

the greater force of Elohim or Yah, respectively, we would unify our soul with Da’at, Yahweh Elohim(that or we would rise to Keter Elyon, unifying our soul with either Eheieh or El Elyon).As much as tempering the influxes of the Pillars of Mercy and Judgment, this serves to activate theirDivine Powers and to bring their Power into the Middle Pillar, which then allows us to bring that DivinePower down into the Holy Shekinah, Malkut.If you cleave to the Messiah and Shekinah of Messiah, calling upon the Names of God through thepower of the Blessed Name, and you invoke with full devekut and kavvanah, and with clear andconscious intention, whatever you ask, whatever you speak, will come to pass as you speak it; only youmust be certain that what you speak accords with Ratzon Elyon, for otherwise, rather than by thepower of God, it will be by the power of your life and soul that you work a wonder, and it will be abreech of the Third Commandment, for you will have taken the Name of God in vain.The Messiah and Shekinah of Messiah are the Power of the Middle Pillar – unifying your soul with thecorresponding Sefirah of the Middle Pillar, and then with the corresponding Sefirah of the Pillar ofMercy or Judgment, the influx you seek will be invoked; then, inwardly you must only draw it downinto the Shekinah, Malkut, inwardly invoking the corresponding Names of God as you bring it down.According to the masters of the tradition, Elijah speaks the unification and binding outwardly, butinwardly he invokes Shaddai and Adonai bringing the influx down into the Holy Shekinah, the Shekinahbecoming manifest as the influx invoked, the judgment.The empowerment to call upon Ha-Shem in this way, of course, is dependent upon tending the “Flameof the Continuum” – the daily spiritual life and practice, and walking in beauty and holiness, incommunion with Ha-Shem and the Holy Shekinah; unless a person abides in the Holy Continuum, theLife Divine, they should not expect to call upon the Names of God and have their prayers answered, forwith their heart and soul, mind and life, they do not cleave to the Holy One and Shekinah, and they arenot aligned and in harmony with the Holy One – likewise, they have not generated the energy or meritthat allows a soul to unify itself with the Name of God.Here we must say, prophecy and wonders are in the worship of God – they come by way of apassionate mystical worship through which Ruach Ha-Kodesh rests upon us, bringing about prophecyand wonders; divination and magic that transpires by any other means is, by definition, sorcery orblack magic as understood in the teachings of the Holy Scriptures.Now, at the outset of a vision quest we invoke the Divine Power of the Pillar of Judgment to bind andbanish klippotic forces, and to purify ourselves of them; this is the same as the first and last step inwonderworking ceremonies – we enact a ceremony of purification or banishing at the beginning andthe end, sealing the working in the Divine Light and in God, and removing all alien influences of thearchons and shedim (demons).When Elijah invokes the Pillar of Judgment, following his invocation it is written:226

“The word of Yahweh came to him, saying, ‘Go from here and turn eastward, and hide yourself by theWadi Cherith, which is east of the Jordan. You shall drink from the wadi, and I have commanded ravensto fed you there.’ So he went and did according to the word of Yahweh; he went and lived by the WadiCherith, which is east of the Jordan. The ravens brought him bread and meat in the morning, and breadand meat in the evening; and he drank from the wadi” (1 Kings 17:2-6).Walking A DirectionIn vision quest, first a navi invokes gevurot and purifies themselves so that they can be open andsensitive to the angels of God and the Spirit of God, as well as the spirits of tzaddikim, to receiveguidance in their quest, and ultimately to receive their vision, whether in dream or holy meditation;gevurot and self-purification are essential, for otherwise archons and shedim might link with the navi,and deceiving spirits might enter into their continuum, corrupting it and leading them astray. Havingperformed initial gevurot or purifications, the Holy Spirit comes upon Elijah and tells him to walk in theDirection East of the Sacred Circle, and guides him to a sacred and holy place, a place of power, forsanctuary and spiritual retreat (external hitbodedut).As we know, the Direction East corresponds to the Wind of Yahweh, Archangel Rafael, the Kerubic Faceof the Human One – the place of new beginnings, initiation, the dawn of light or illumination, amongvarious other attributes, and it is also the Direction that corresponds with Tiferet according to the SeferYetzirah, and as a Netivah it is called the Transcendental Influx Consciousness in the Thirty-TwoNetivah of Hokmah. This becomes the kavvanah of Elijah in spiritual retreat, as he is directed by theGreat Spirit (Gadol Ruach) – he walks in the Direction East, drawing that Divine Power to himself, andin his soul he cleaves to Yahweh, Tiferet.As he abides in outward hitbodedut, so he enacts inward hitbodedut – he performs the daily prayers,and in between he meditates, clearing his mind of thought and thinking, and quieting his vital being,abiding in communion with the Holy One and Shekinah.Now we may assume that Elijah purifies himself outwardly with the waters of the wadi, enacting someform of mikvah or baptism, but specifically he is told to drink them, implying an internal selfpurification,an empowerment of hitbonenut and hitbodedut – deep contemplation and meditation.Always vision quest is a progressive process of self-purification, for when consciousness is purified andsanctified – made holy, and the necessary conditions are present, Ruach Ha-Kodesh comes to restupon us, and moves with, in and through us. Here at Wadi Cherith, Eliyahu continues to purify himselfand worship in the presence of Yahweh, and he abides there waiting upon Ruach Ha-Kodesh. As heabides there in vision quest, he abides in perfect faith, trusting in the Spirit of Yahweh, for he is fed byravens, and even when the waters are drying up he abides unmoved by concern for himself, trustingthat the Holy Spirit will guide him in due time, God’s own good time – and so the Spirit of God does justthat.227

Way of Transformation & Wrathful GuardiansIt is interesting to note that Elijah is fed bread and meat by ravens – in Judaic tradition a raven us anunclean animal, and whatever they touch is unclean, so typically it would be forbidden to eat any thingtouched by ravens. Likewise, ravens are trickster spirits and are associated with the forces Other Sidein Judaic Kabbalah – in fact, their power is that of the oath-bound wrathful guardians. Elijah being fedby ravens implies the Way of Transformation – whatever thoughts, emotions or imaginations arise,however negative they might be, the holy spark of goodness in them is drawn out and uplifted, andthey are transformed into positive energy sustaining the initiate’s prayers and meditations: rather thana distraction, everything becomes a vehicle of kavvanah and devekut in this way.Likewise, the ravens imply the invocation of wrathful guardians in service to the Holy Continuum – theguardianship of the prophet by angels of wrath during a time of judgment and vulnerability; thisrepresenting secret knowledge in the Tradition held by adept Mekubalim.Essentially, all spiritual forces are subject to the Great Name of God – most especially to the SupremeName of Adonai Yeshua Messiah, and therefore a Baal Shem, Master of the Name, can direct allmanner of spiritual forces, including admixed forces, as well as dark and hostile forces; this assumes,however, a strong continuum, purity and holiness, and true mastery of The Name – otherwise it isextreme folly to call upon archonic or demonic forces and believe one will contact them or be servedby them unscathed. Such a capacity assumes full and actual recognition of the Ain Nature of all, and avery powerful and passionate faith and cleaving to Elyon, the Supreme.The feeding of Elijah by ravens in a place of water alludes to the spiritual transmission of theteachings and empowerment of practices with the wrathful guardians are among those of theHoly Kabbalah that are imparted by, in or over water, and only in a state of purity; in terms ofthe transmission of the teachings associated with the wrathful guardians, it is in a place andtime when they will not be invoked by the mention of their names and attributes, and onlywhen divine permission is given to communicate them to a friend and companion of God.With the story of the ravens we cannot help but recall the food of the reincarnation of Elijah asYohanan the Baptist, whom we are told ate “wild honey and locusts” – locusts being associatedwith angels of wrath and shedim, so that we are told that he drew strength from both theDayside and Nightside of the Tree, subjugating the evil inclination (sitra ahara) into the serviceof the good inclination (sitra tov).Changing DirectionsNow, when the wadi dries up the Scripture says:“Then the word of Yahweh came to him, saying, ‘go now to Zarephath, which belongs to Sidon, and livethere; for I have commanded a widow to feed you.’ So he set out and went to Zarephath. When hecame to the gate of the town, a widow was gathering sticks; he called to her and said, ‘Bring me a228

morsel of bread in your hand.’ But she said, ‘As Yahweh Elohenu lives, I have nothing baked, only ahand full of meal in a jar, and a little oil in a jug; I am now gathering a couple of sticks, so that I can gohome and prepare it for myself and my son, that we may eat it, and die.’ Elijah said to her, ‘Do not beafraid; go and do as you have said; but first make me a cake of it and bring it to me, and afterwardsmake something for yourself and your son. For thus says Yahweh the El of Israel: The jar of meal willnot be emptied and the jug of oil will not fail until Yahweh sends rain on the earth.’ She went and didas Elijah said, so that she as well as he and her household ate for many days. The jar of meal was notemptied, neither did the jug of oil fail, according to the word of Yahweh that he spoke by Elijah” (Ibid17:8-16).First it must be said, integral to any vision quest, even one for clarity in one’s own direction in life, isthe spirit of compassion and charity – always seeking to receive from God, you must have an openheart willing to give, for it is in giving that we receive in full.In this story we may also understand that we are given by God to one another, and that very often, weare the messengers God sends answering the prayers of others, and others are the messengers Godsends in answer to our prayers – and so it was between this man of God and the widow and her son.This is well known among the navim, and it is with this awareness that they walk in this world – asmuch as a messenger of God, all peoples and all of creation are messengers of God to them, and theyare servants of the people, expressing God’s love and compassion, and servants of the kingdom ofheaven and servants of God; this is the motivation of the true prophets and apostles of God.Now, the Holy Spirit moves Elijah, and she changes his Direction in Sacred Circle – she calls him to walkin the Direction North (North, North-West); this is the Direction of the Wind of Knowing and SeeingYahweh, Archangel Uriel, the Kerubic Face of the Ox – the place of matrixing and manifesting, fruitionand completion, among other things, which is well reflected in the first wonder he performs. It is theDirection given to Gevurah – and as we see, he goes there in a time of judgment, but he enacts mercyand compassion with the righteous, the widow and her son, mitigating judgment and preserving life,sustaining with food and, as we shall see, restoring life to the dead.In that first he walks in the Direction East, and now after his time at Wadi Cherith he walks theDirection North; by one interpretation he walks Full Circle, passing from East to the South, West andNorth – a common cycle during a vision quest. Another interpretation, however, is that he remainswalking in the Direction East until the Holy Spirit shifts his Direction to the North – this, too, is commonin vision quest, a radical shift in Directions brought about by the Holy Spirit, a common intention onvision quest.We may recall here what Adonai Yeshua said concerning a person who is born of the Holy Spirit – thatthey are like the wind, so that you do not know where they come from or where they are going, butempty of themselves, they are Spirit-filled and Spirit-led, and the Holy Spirit carries them wherever shewill, whenever she will, all according to what is ordained by Elyon, the Supreme.229

Although, indeed, we may utilize various practices of vision quest as we set out on our quest, and it isnecessary, good and true that we do this; at some point, however, what is done must be completelyled by the Spirit, not our own plan or devices, but rather enacting what she leads us to do, wearing theBody of Vision she tells us to put on – we must empty ourselves and let her fill, inspire and illuminateus, we must make ourselves her merkavah (chariot). Just as Adonai Yeshua teaches us through hisprayer in the Garden of Gethsemane as he struggles with the knowledge of what is about to transpire:“Not my will, but Your Will be done.”Always in vision quest and spiritual works we must do what the Divine Powers ask of us.The Balance of Judgment with MercyThe widow and her son represent the Holy Shekinah, Malkut, and the Community of the Elect(Community of Israel); bread and oil represent the ruhaniyot and shefa of Mercy-Hesed, the Hasidim –when there is an invocation of Judgment-Gevurah, it must be tempered, mitigated and balanced by theinvocation of Mercy-Hesed, and once the gevurot are invoked, hasidim are invoked, invoking theblessings and grace of El upon the navi, and through the navim, invoking the blessings and grace of Elupon the people and the land. When the Hasidim are invoked, they are brought down through theMiddle Pillar into the Holy Shekinah, Malkut, and then they are extended and transmitted to thepeople – as the Holy Shekinah rests upon the navi, they become as the holy vehicle or channel of thespiritual power invoked, so that the Holy One and Shekinah acts through them as conscious agents inthe harvest of souls.In the case of a great navi, such as Eliyahu, who draws so close to God and walks continually in theShekinah of the Holy One, their will and the Will of God merge, so that the Will of God becomes theirown will, for they desire nothing but what God desires. Thus, whatever they speak comes to pass asthey speak it, and in effect it is God who speaks it through them, the Spirit of God placing the word ofGod into their hearts and mouths. In the higher grades of Ruach Ha-Kodesh and prophecy, there is nothought involved in this, but rather it transpires by way of silent volition, so that the prophet, alongwith anyone else who is present, hears what is spoken after it is spoken – thought entering into playafter the movement of Ruach Ha-Kodesh.The same is true in the highest grades of wonderworking as well – it is a completely pure intention andmovement in the power of the moment that brings about the wonder, without any recourse tothought and thinking; there is thought in the mind of the wonderworker only after the movement andwonder has happened – during the movement there is no thought or doubt, “it just is,” and “so itcomes to pass.”When there is vision and seeing, or implanted thought and hearing, these are two grades of prophecyand wonderworking - these two may be interwoven, and there are many gradations within thesegrades; but there is a third loftier grade of knowing and speaking that does not rely on visions orthoughts, or with which visions and thoughts come after the movement – in its peak this grade reaches230

into the Supernal Grades, as is evidenced by the next wonder Baal Shem Eliyahu performs, theresurrection of the widows son.According to the Holy Scripture:“After this the son of the widow, the mistress of the house, became ill; his illness was so severe thatthere was no breath left in him. She said to Elijah, ‘What have you against me, O man of God? You havecome to bring my sin to remembrance, and to cause the death of my son!’ But he said to her, ‘Give meyour son.’ He took him from her bosom, carried him up to the upper chamber where he was lodging,and laid him on his own bed. He cried out to Yahweh, O Yahweh Elohi, have you brought calamity evenupon this widow with whom I am staying, by killing her son?’ Then he stretched himself upon the childthree times, and cried out to Yahweh, ‘O Yahweh Elohi, let this child’s life come into him again.”Yahweh listened to the voice of Elijah; the life of the child came into him again, and he revived. Elijahtook the child, brought him down from the upper chamber, and gave him to his mother; then said,‘See, your son is alive.’ So the woman said to Elijah, ‘Now I know that you are a man of God, and thatthe word of Yahweh in your mouth is truth *Amet+’” (Ibid 17:17-24).Wonders in the Karmic MatrixFirst, it must be said that there is a very esoteric implication in this child’s death, it appears that thisboy’s soul did not have the merit to warrant the preservation of his life in the midst of a movement ofjudgment; therefore, having his life preserved by the first wonder, expending his merit or positivekarma, the negative karma of his soul came into effect and he died. In this we may understand a lessonconcerning the extension of blessings through wonders: under the law, in some cases, the extension ofa blessing by way of a radical wonder can become like a curse, that, or, in averting fate in one way, thekarmic fate plays out in another way – it is important to know the Divine Will in the working of greaterwonders, and to have knowledge of how to compensate for shifts in the karmic matrix and continuum.In the case of Baal Shem Eliyahu, of course, moving with Ruach Ha-Kodesh and the Holy Shekinah, andbeing completely transparent, he had the ability to compensate in virtually any action.This reflects the capacity of perfect tzaddikim to absorb or dispel the sin or karma of other souls;according to the masters of the tradition, the resurrection of this boy transpired through an ivur of thehayyah of Elijah, and consequently, later, the boy also became a prophet in the assembly, havingreceived a spark of the soul of the Baal Shem.Stretching himself out upon the boy three times and called upon the Name of Yahweh – performingthe corresponding unifications, he invokes the neshamah, ruach and nefesh of the boy back into hisbody, and he extends the length of his allotted span of life through an ivur of his hayyah into the boy’ssoul.Now this great wonder of resurrection corresponds to the unification of Malkut with Tiferet, andTiferet with Hokmah – the head of the Pillar of Mercy; this unification invokes the flow of Supernal231

Mercy, which is the source of all Light and Life-power, and it reflects that in fruition of a vision questthe navi will seek to reach and ascend as far as possible for the sake of the people and heaven, bringingforth a Body of Vision for the people, as well as the spiritual power to bless and empower the enactingof that Body of Vision – with a vision comes the Divine Power to enact it.In this movement of vision quest, the first action is of Gevurah, the second Hesed and the third Tiferet– and then these three are unified with Hokmah; following the invocation of Supernal Mercy in theresurrection of the boy, the draught is brought to an end, the conclusion of the movement of Gevurah-Judgment in the land.In this we may understand that all that the navi does in vision quest, and in all their spiritual works,they do as though in proxy for the people and the land, and cleaving to the Supreme and Shekinah ofthe Supreme, they identify themselves with the people and the land, so that invoking influxes andvisions, attracting the Divine Presence and Power to themselves, they transmit it to the people and theland – they impart all that they receive, corresponding to the desire to receive manifest in the people.You may recall, at the outset of this movement, Elijah is told to walk in the Direction East – theDirection of Rafael, the healing power of God, and as it is the place of new beginnings, the DirectionEast also has a correspondence to Hokmah, which called the Depth of Beginning in the Sefer Yetzirah;this final wonder, then, is predestined and ordained by the Supreme at the very outset of themovement.232

The Vision Quest of Elijah: Meeting with GodSpiritual Discernment & Our TimesThe movement of Elijah in judgment and his vision quest comes inresponse to a very dark time in Israel due to the dominion of an evilking and queen, Ahab and Jezebel – it is a time of the persecution andslaughter of the prophets of Yahweh and the worship of false gods,specifically a demonic archon called Baal, “Master,” and a archonicgoddess called Asherah. In some respects it is a time very much like ourown in which false and strange metaphysical teachings are confusedwith those of authentic wisdom traditions, and many are led astray intoa worship of klippotic forces in the pursuit of psychism and occultism,and promises of the swift acquisition of psychic and occult powers, andthe fulfillment of worldly desires and ambitions; only in the time ofElijah there was a violent persecution of the true prophets, and actualattempt to eradicate them and supplant the worship of God, the TrueLight, with idolatrous religions worshipping the false light of KlippahNogah and the dominion of the klippot.This contrast between the worship of Elyon, the True Light, and the worship of Klippah Nogah andklippotic forces reflects the extreme importance of spiritual discernment for any aspirant called to themystical journey, or any one who seeks direct spiritual and mystical experience, or who might aspire tothe service of a prophet, a vision bringer, and wonderworker, a shaman; quite distinctly there is anentire array of cosmic and spiritual forces in the hierarchy of being that forms the matrix of creation,divine, archonic and demonic forces, and all spiritual forces are not of God, the True Light, are notdivine or enlightened – many are archonic, or admixed, and many are demonic, or dark and hostile, butthe archonic and demonic attempts to resemble the True Light and put itself off as the True Light, anddevoid of spiritual discernment many are led astray, confusing teachings that lead to actual knowledgeof God or Enlightenment with false teachings, believing all spiritual teachings are the same, or that allcome from the same source, the True Light, when in fact they do not.The difference in the time of Elijah is that the distinction was perhaps more clear and more obviousthen in our own times; after all, running out and killing known prophets of the True Light and enactingvery strange and radical forms of worship that do not resemble anything sacred or holy, or necessarilyhuman and divine, certainly makes what is unclean and evil stand out, rather like gazing uponsomething like the Nazi dominion during World War II – quite clearly, from behaviors enacted, a greatshadow came into power and great evil was inspired. In our own times, we are simply likely to ignoretrue prophets, or to confuse true teachings with false teachings unaware of the difference, because, atpresent, the shades and shadows cloak themselves, and there is a great mixture and confusion of lightand darkness, good and evil – all as is typical in a Dark Age.233

Given the times and the place in which we live – the modern Babylon and the onset of a great DarkAge, naturally as we embark upon the mystical journey and take up the labor of the Continuum of LightTransmission, this awareness of the conflict of spiritual forces and the ability of spiritual discernment isvery important. While this might be a very unpopular message, nevertheless it is true and it is a crucialone for any mystical aspirant in our times, and that it might be unpopular or “politically incorrect” intoday’s conventional “wisdom” only serves to reflect the parallel between Elijah’s times and our own –a time of great spiritual confusion and an intensification of the conflict of spiritual forces, the conflictbetween apparent light and darkness, or apparent good and evil.In this we may wish to recall the teaching of St. Paul in his Letter to the Ephesians, a teaching that isdistinctly and clearly Gnostic and Kabbalistic:“For our struggle is not against blood and flesh [people], but against the rulers [archons], againstauthorities, against cosmic powers of this present darkness, against spiritual forces of evil [shedim,demons+ in heavenly places” (6:12).In this respect you may understand that Ahab, Jezebel, and the false prophets (psychics) and priests(occultists) of Baal and Asherah represent vehicles or channels of klippotic beings-forces and the actualstruggle is not with the people who are unwittingly compelled by klippotic forces in ignorance, butrather, in truth, it is with the archonic and demonic forces themselves – in the Old Testament, often,this conflict is taken up between people, but in the New Testament, in the teachings of Adonai Yeshuaand the holy apostles, it is made clear that this conflict of forces is on a psychic (mental-emotional) andspiritual level, and that it is not to be taken up on a physical or material level.In this we may understand the pronouncement of judgment – the drought, and the severity in themovement of Elijah, and understand the motivation for his continuum of vision quest, the first at WadiCherith and the second at Mount Horeb; he is seeking a vision of how to respond to the influx ofnegative forces into the people and the land, and seeking a vision of how to preserve the Continuum ofLight Transmission (the prophetic succession) in the midst of such a dark and perverse time when it hasnearly been completely driven into extinction.The Sin of Elijah: Degradation of the ContinuumNow, once Elijah raises the boy of the widow back to life – which is talismanic of the preservation ofthe Continuum of Light Transmission, he goes out and ends the drought, and he challenges the falseprophets and priests to a contest of power, reminiscent of the contest of power between themagicians of Pharaoh and the Navi Moses; all of Israel is called out to witness the contest so that theyshould know that Yahweh is God, the True Light – and of course, Elijah is victorious.This leads to a curious incident with Elijah, for when he is victorious, in vengeance for the slaying ofvirtually all of the navim of Yahweh in his time, he orders all of the false prophets and priests boundup, and that night he beheads them all – literally hundreds of them. This is very curious, in that when234

the soul of Elijah reincarnates as Yohanan the Baptist his life is ended by being beheaded at the handsof an evil king much like Ahab – King Herod, whom he has prophesied against. This suggests that thisaction by Elijah was not ordained by Elyon, the Supreme, but rather that he took it upon himself, goingbeyond the word of Yahweh in what he did, for if it were the word of Yahweh then this karma wouldnot have played out in his next incarnation.This becomes a key lesson to sons and daughters of the navim – for whatever the action or movement,when it is performed according to the word of Yahweh, there is no generation of karma, but if andwhen performed according to the self-will of the navi, then there is karma and it is upon the navi.This is reflected in the story of Navi Moses at the waters of Meribah in the nineteenth chapter of theBook of Numbers; there the prophet is told by the word of Yahweh to speak to the rock and it will giveforth sweet waters as a sign to the children of Israel that Yahweh is God, the True Light. Instead ofspeaking according to the word of Yahweh, however, Moses takes it upon himself to strike the rockwith his staff, in effect using his own magical power and life-force to bring about the wonder. As aresult of this action the effect is that Moses dies before entering into the Promised Land, and Aarondies along with him.The story of Elijah beheading the false prophets and priests, and the story of Moses striking the rock,instead of speaking to it, reflects the temptation of even very great and lofty souls to act wrongly withpower in a moment of self-will and therefore to error, generating negative karma. Thus, these twostories admonish all who are called into the service of the prophets and wonderworkers to be mindfuland to be careful not to act in self-will in any movement of the Continuum.This, too, implies the need for spiritual discernment, though it speaks of discernment on a far moresubtle and sublime level of the internal klippot of ego-grasping, and egoistic desire and anger; in boththe case of Moses and Elijah, it is a klippah of fear-anger that leads to their error and generation ofnegative karma.In this we may also say that there is a clear reflection for the need of the Sanctuary of Grace, for if suchnoble and lofty souls can fall into error in the midst of their service to the Light Continuum, apart fromthe Sanctuary of Grace, who could remain in complete righteousness, purity and holiness? Who amongus is so perfect in righteousness?Understanding these lessons, now with the blessing and grace of God, perhaps we may draw out someof the teachings and mysteries from the second cycle of Elijah’s vision quest – his journey to MountHoreb to meet with God.Essentially, Elijah flees from the hand of Queen Jezebel, who seeks his life in vengeance for the slayingof her false prophets, and of his flight it is written:“But he himself went a day’s journey into the wilderness, and came and sat under a broom tree. Heasked that he might die: ‘It is enough; now, O Yahweh, take away my life, for I am no better than my235

ancestors.’ Then he lay down under the broom tree and went to sleep. Suddenly and angel of Yahwehtouched him and said to him, ‘Get up and eat.’ He looked, and there at his head was a cake baked onhot stones, and a jar of water. He ate and drank, and lay down again. The angel of Yahweh came asecond time, touched him, and said, ‘Get up and eat, otherwise the journey will be too great for you.’He got up, and ate and drank; then he went in strength for forty days and forty nights to Mount Horebthe mount of Elohim. At that place he came to a cave, and spent the night there” (1 Kings 19:4-9).The Confession & Repentance of ElijahElijah fleas from the hand of Jezebel not in fear of his life, but rather so that the Name of God shouldnot be disgraced by her henchmen slaying a Baal Shem – if God took his life, that was fine, but notanyone of this world. According to the masters of the tradition, in truth, Elijah did not fear Jezebel, buthe feared Yahweh, which is to say that he was aware that he sinned or committed an error in theslaying of the false prophets and priests by his own hand apart from the word of Yahweh – this isreflected by his own confession and repentance, in which he knows and understands that he hasincurred the karma of killing, and states that on account of it he is “no better than his ancestors.” Aswe know, this is not the time this karmic seed will come to fruition, however, because the mission ofElijah is not complete, and as part of his mission, opening the way for the coming of the Messiah, hewill be taken up in ascension without tasting death – something necessary for the greater LightTransmission that is ordained by El Elyon, planting the seed of the Great Ascension or Great Exodus inhuman consciousness, one of the essential keys for the reception of the Messiah.The play of the Light Continuum, in truth, isn’t about the prophet, but rather it is about Ratzon Elyon –the Divine Intention, and it movements hold a very long range vision from the perspective of spacetime,so much so that often the prophets in themselves will not know and realize the greater purposeand meaning of the movements and actions they are inspired to take up. Indeed! Even their folliesmight be used by God to facilitate the Divine Plan, for as we see in the case of Elijah’s sin, it is exactlywhat links him to his next incarnation as Yohanan, one critical to the advent of the Messiah.The Visitation of the AngelHere, Elijah believes that he has committed a grievous error that invalidates him as Baal Shem, and heconfesses and repents of his sin, accepting the consequences; as it turns out, though, God is not donewith Elijah, but confessing and repenting he becomes open again to the word of Yahweh, but for thetime being at a significantly lower level – through the visitation of an angel acting as an intermediary.Previously, Elijah prophesied through hearing, which as we have discussed is of a higher grade, and attimes he has spoken through direct knowing, without recourse to hearing; on account of the impuritiesgenerated in consciousness, however, he now experiences a lower grade of prophecy and in order torestore himself to his former grade he must go through a process of self-purification and vision quest,continuing his process of confession and repentance.236

Just as he was previously fed by ravens, now he is fed by an angel of Yahweh, and this represents themercy of God – the mercy upon which a navi must rely; and he is called to a vision quest by the holyangel, being directed to a forty day purification and journey to Mount Horeb, the Mount of Elohim.In this we may understand that if at any time, having arisen to a grade or Ruach Ha-Kodesh orprophecy, afterwards we find ourselves obstructed, in some way we have veered or there is sometikkune to be worked out – some inner klippot to be dispelled. Thus, if and when such and experienceof the degrading of our continuum occurs we have a need for further self-purification and theintensification of our worship, and perhaps have a need for a retreat to deepen our continuum of thespiritual life and practice. Likewise, in this we understand that the call to a vision quest is not a matterof self-will, but that the call comes from an angel of God or the Holy Spirit – vision quest is an inspiredmovement; although we may have questions to which we seek answers, or some points upon whichwe seek clarification, or see some challenge to which we seek a solution, or in some way needguidance from God, always the timing of vision quest is determined by the Spirit of God – we follow inthe way of the Spirit and seek knowledge of Ratzon Elyon so that we might enact it, and perchance callothers to enact it with us.Here we may say that all prophecy experienced by a navi is not always for the people, but at timesprophecy comes for the navi him or herself, to clarify their direction or shift their direction, or to clarifytheir spiritual work and mission, and to bless and empower their spiritual life and practice. After all,the spiritual life and practice of the navi is the foundation of their service to the people and to heaven,and therefore that foundation must be clear, good and strong so that they might be of true benefit tothe people and bring glory to God, the True Light.The Journey to Horeb & the CaveNow the journey of forty days and forty nights is most significant – forty days implies a process of theunification of the soul with the Sefirot of the four Olamot, a full and conscious ascent grade by gradeuntil the highest grade is reached, Keter Elyon; forty nights implies a process of self-purification,confession and repentance, through corresponding tikkunim-corrections with each grade or Sefirah –the dispelling of all klippot that might be associated with the various Sefirot. The forty days and fortynights also implies something more, which is the very means of Elijah’s later ascension in divinerapture – the union of the forces of the Dayside and Nightside of the Tree, the transcendence ofdualistic consciousness through the Way of Transformation and Perfection.According to the masters of the tradition, the cave in which Elijah spends the night is Supernal Imma,Binah; hence the term the “Mount of Elohim.”The cave also implies a womb of the Earth Mother – a common place for navim to seek visions,understanding a descent through the seven earths to the “gate of the heavens in the center of theearth” as one of the ways navim enter and ascend into prophetic states of consciousness. They may,237

indeed, ascend mountains during a vision quest, or they may journey to the center of the earth;likewise they may stargaze or gaze into the depths of waters – all as they are called by the Holy Spirit.That the Holy Scripture says that Elijah spent the night in the cave implies that through out the fortydays and forty nights, all they way through the fortieth night, the angels of God, spirits of tzaddikimand voice of Yahweh did not come to him, and the statement specifically about forty nights impliesthat he struggled with shedim along the way, especially internal demons or klippot. This teaches us theimportance of tending to the continuum of a vision quest, regardless of whether there are anyapparent results or not, completely free from vital demand , abiding in faith and trusting in the Spirit ofYahweh, waiting upon Ruach Ha-Kodesh.Here, we may say, that essentially Elijah passes through a great dark night of the soul during this time,and what precipitates this dark night is the dawn of the awareness of how far removed from the HolyOne he is; hence, his statement in confession of being “no better than his ancestors.” The dark nightsof the soul, of course, are a time of purification of self-cherishing, attachment and aversion – and if wedo not make the mistake of falling into ourselves, or falling into lethargy and depression, they are agreat blessing, for by way of the dark nights we are humbled before the presence of God, becomingcompletely surrendered to rely upon God, the right balance to our spiritual self-worth of standing inthe presence of God as a son or daughter of God.Indeed, spiritual self-worth is essential, as we shall see by what Elijah says to an archangel and toYahweh, but the balance to spiritual self-worth, and equally as essential, is spiritual humility. Ofspiritual self-worth we may say: In God we are great, for God is great. Of spiritual humility we may say:In ourselves we are nothing, for apart from God we are nothing. Thus, before the presence of God, theTrue Light, we are nothing – we are mere dust, a passing phenomenon, but as we are in God, we areeverything – we are a pure emanation of the True Light, inseparable from all that is and from the TrueLight, and inseparable from God and Godhead in the inmost part of our soul. This is the truth of ahuman being – a child of God; and it is the truth of all beings – and this, exactly, is the view andattitude of the navim, the true prophets of God.It is with this holy awareness – complete spiritual humility, coupled with spiritual self-worth, that theBaal Shem approaches the Mountain of God, and seeks to draw near to Yahweh.Thus we read in the Holy Scriptures:“Then the word of Yahweh come to him, saying, ‘what are you doing here, Elijah?’ He answered, ‘Ihave been very zealous for Yahweh, Elohim Tzavaot; for the Israelites have forsaken your covenant,thrown down your altars, and killed your prophets with the sword. I alone am left, and they are seekingmy life, to take it away.’ He said, ‘Go out and stand on the mountain before Yahweh, for Yahweh isabout to pass by.’ Now there was a great wind, so strong that it was splitting mountains and breakingrocks in pieces before Yahweh, but Yahweh was not in the wind; and after the wind, and earthquake,but Yahweh was not in the earthquake; and after the earthquake a fire, but Yahweh was not in the fire;238

and after the fire a sound of sheer silence [Hashmal]. When Elijah heard it, he wrapped his face in hismantle and went out and stood at the entrance of the cave. Then there came a voice to him that said,‘What are you doing here, Elijah?’ He answered, ‘I have been very zealous for Yahweh, Elohim Tzavaot;for the Israelites have forsaken your covenant, thrown down your altars, and killed your prophets withthe sword. I alone am left, and they are seeking my life, to take it away.’ Then Yahweh said to him, ‘Go,return on your way to the wilderness of Damascus; when you arrive, you shall anoint Hazael as kingover Aram. Also you shall anoint Jehu son of Nimshi as king over Israel; and you shall anoint Elisha sonof Shaphat of Abel-meholah as prophet in your place. Whoever escapes from the sword of Hazael, Jehushall kill; and whoever escapes from the sword of Jehu, Elisha shall kill. Yet I will leave seven thousandin Israel, all the knees that have not bowed to Baal, and every mouth that has not kissed him’” (ibid19:9-18).The Movement of the SpiritElijah is in the cave when the first word of Yahweh comes to him, which is to say that he was in a stateof hitbodedut, deep meditation; by implication, the word of Yahweh is brought by an archangel, andaccording to the Kabbalah it was Archangel Gavriel, the “strength of God.” This is confirmed in thatthere is no mention of the voice of Yahweh, and also by the mention of the wind, earthquake and fire,and then the Hashmal, the “Speaking Silence,” for as discussed in our sacred discourse in the vision ofEzekiel, we know that these are klippot or barriers through which the meditator must breakthrough torise to a higher level of prophecy or Merkavah; thus the “voice” that is heard speaking the word ofYahweh later is of a higher level than the word of Yahweh that comes at the outset – to hear the directvoice of Yahweh the prophet must deepen his meditation further still.See the sacred discourse on the Vision of Ezekiel elsewhere for teachings on these klippot inmeditation, as well as in the metaphysical dimensions.Here, however, with the mention of the earthquake, which isn’t mentioned by Ezekiel, we may say thatin meditation and deeper mystical experiences this may relate to a seizing up of the body, or a fear andtrembling in the body, or a most intense and overwhelming vibration that may occur in the body,during a radical influx of the Divine Presence and Power – it is a phenomenon well known to initiateswho have experienced various gradations of Ruach Ha-Kodesh and Light Transmission. This is the resultof certain unconscious resistances to the influx of the Divine Light, which result in a kind of fear ofdeath, or fear of disappearing, or fear of being absolutely nothing, for in effect when there is a radicalinflux of the Divine Light and we draw near to God, the True Light, integrating and merging with theDivine Light we disappear as we enter into union, reappearing in a new form, the zelem (image) ofourselves in the presence and power of God.This, of course, relates directly to the teachings given on the vision of Ezekiel and the Discipline of theMerkavah – to enter into prophecy at any level the initiate must divest themselves of the corporealname and form or the klippah of matter, shifting their center of consciousness into a more subtle body,239

the Body of Light; and to enter into the highest grades of prophetic and illumined consciousness, theymust pass into Clear Light Union, essentially dissolving their Body of Light into the spacious luminosityof the primordial foundation from which it arises – the Clear Light, the True Light, the Ain Nature.The mention of Eliyahu wrapping his face in his mantle or prayer shawl (tallit) directly alludes to a shiftin consciousness into the Body of Light – and here we may say that the klippot represented by thegreat wind, earthquake and fire are the principle barriers to the actual capacity to do this; it requiresperfect hitbodedut – and the “sound of sheer silence” directly expresses the inner experience of thistransference of consciousness into the Body of Light.Here, as the subtle dualism of hearing a heavenly voice is mentioned, rather than direct knowing andspeaking, Elijah does not pass into Clear Light Union, which is the entrance into the grades of Atzilut;but instead he reaches up to the highest grades of Beriyah on the threshold of Atzilut, and there hecommunes in the presence of Yahweh and the prophecy transpires.This is reflected by Elijah’s speaking of himself in the first person, as “I” or Ani; although this state ofAni is of a higher or inner grade than that of Ezekiel, and even of a higher grade than when Ezekielspeaks in the third person of himself, or transcendent of himself – in the various gradations ofprophecy we find various gradations of the play of Ani-Ain, self and no self, Elijah experiencing the Aniat the level or Beriyah, hearing rather than seeing.Now he is directed to anoint two kings, and his successor, Elisha, and they are to overthrow the rulersof Aram and Israel, and to enact justice, purifying the people and the land – a movement of Gevurah-Judgment is invoked, and Navi Eliyahu is charged with the transmission of spiritual power invoking it;with this charge, being given a disciple who ill succeed him as Baal Shem, the Master of the Name,receiving his mantle, Hesed-Mercy is also invoked, the restoration of the assembly of the prophets, andpreservation of the Continuum of Light Transmission under the old covenant – the succession of theprophets. Within and behind this prophetic movement, as we know, there is an even greaterinvocation of mercy and grace, for the soul of Elisha will be reincarnate as Yeshua of Nazareth, and isthe one destined to become the Messiah – thus, in this prophetic movement, though likely unknown toEliyahu at the time, is an invocation of the Messiah.Here we may note that Elijah unifies himself with Tiferet, calling upon the Great Name of Yahweh, butthat he invokes the Pillar of Judgment at the level of the Triad of Action, binding his soul to Netzach bycalling upon the Name of Elohim Tzavaot – it is an invocation of justice set into motion that Elijahspeaks, citing the cause and need for justice, and the word of Yahweh is given for justice, but not bythe hand of Elijah directly, rather through the two kings and Elisha. Thus, Elijah is given a Body of Visionto enact and the spiritual authority and power to enact it, and he is to call others to enact the Body ofVision with him – a Body of Vision for the tikkune of Israel, and as it turns out, the tikkune of the worldin the future through the advent of Adonai Messiah.240

Straight away, not turning this way or that, Elijah takes the Holy Shekinah resting upon him to Elisha,remaining in an elevated state of consciousness, though shifting the center of his consciousness onceagain into the physical body, and so we read in the Scripture:“So he set out from there, and found Elisha son of Shaphat, who was plowing. There were yoke of oxenahead of him, and he was with the twelfth. Elijah passed by him and threw his mantle over him. He leftthe oxen, ran after Elijah, and said, ‘Let me kiss my father and mother, and then I will follow you.’ ThenElijah said, ‘Go back again, for what have I done to you?’ He returned from following him, took theyoke of oxen, and slaughtered them; using the equipment from the oxen, he boiled their flesh, andgave it to the people, and they ate. He set out and followed Elijah, and became his servant *disciple+”(ibid 19:19-21).Light TransmissionIn truth, being given Elisha as a disciple by the Holy Spirit and receiving Elisha as a disciple, andimparting the first initiation or grade of Light Transmission to him, was the fulfillment of Elijah’s visionquest, for more than justice he sought the continuation of the succession of prophets, the preservationof the Continuum of Light Transmission. This, of course, is the first and foremost aim of a navi,especially a Baal Shem: that they teach and initiate at least one disciple in full to leave a successor andpreserve their lineage into he next generation – hence, to have one fit and holy vessel to whom theymay impart all that they have received, bringing their own reception to fruition in a complete selfoffering.Now here in the Torah we are given special insight into the reception and initiation of a person into theassembly of the prophets, and specifically of a soul destine to become Baal Shem Tov, Master of theGood Name. First, it is important to note that the holy master chooses the disciple, not the disciple themaster, and that in choosing, the disciple is given to the master by the Holy Spirit – God has chosenthem, and so the master chooses them. According to the Scripture, “Elijah passed by him,” which is aterm used for the experience of the Shekinah of Yahweh with Moses and Elijah, implying that Elijahmoves as the Shekinah of Yahweh, in union with the Holy Shekinah of the Supreme. Thus we are toldthat Elijah move with divine presence and power, and as he passes by he throws his mantle over Elisha,transmitting spiritual power, the Divine Light and Spirit, through his mantle. This instantly awakens thehigher or inner aspects of the soul of Elisha, and we may assume that it invokes a deep spiritual andmystical experience, a grade of Light Transmission we are familiar with in the tradition, though likely ata very high grade, even from the outset. When Elisha catches up with him following this experienceand asks to say good bye to his father and mother, Elijah puts him to the test, saying, “God back again;for what have I done to you?” Essentially, Elijah tells him to go away and return to his life, but at thesame time inquires of Elisha’s experience, invoking Elisha to consider the experience he has had – as itturns out Elisha does not go an say good bye to his parents. Instead, he takes his possession, the oxenand their yoke, and with them he performs a Give Away Ceremony, feeding the people, reflecting a callto serve the people and God, and the spirit of charity that is so integral to the Way of the Navi. Then he241

goes, catches up with Elijah and serves him, learning from Elijah the Way of the Navi, the Discipline ofthe Holy Merkavah.There are various initiations or empowerments that navim may impart, especially a Baal Shem – herewe have an account of the Ceremony of Throwing the Mantle, and at the conclusion of their journeytogether in 2 Kings there are hints of the Ceremony of Passing the Mantle, there is also a Ceremony ofAnointing for Blessing and a Ceremony of Anointing for Prophecy, and there is a Ceremony of Touchingwith Staff and another of Passing the Holy Staff, as well as other empowerments and modes of LightTransmission. Perhaps more than the reception of teachings and practices in the Way of the Navi, whatthe disciple needs most are the energetic transmissions or spiritual empowerments that navim impart– the blessing of their presence in spiritual companionship.Here, perhaps, we may say something about the two sacred objects that a most common among thenavim – the mantle and the holy staff. The mantle is purified and consecrated to the Holy Shekinah,and the staff is purified and consecrated to Yahweh, the prophet being as the chariot of Yahweh andthe Shekinah, or else the bridal chamber. The mantle represents the Holy Shekinah resting upon them,and is filled with the light-power of the Divine Presence. The staff represents Yahweh who walks withthem, and the company of the Shekinah, the spirits of tzaddikim and maggidim that are perpetuallycoming and going from them, and ministering to them, and so there is great light-power in the holystaff as well. Essentially, with the mantle they gather and retain Divine Power, and with the staff theydirect Divine Power – the two working together; of course, quite apart from this, what the mantle andstaff are talismans of is within the navi, and so while they may use the mantle and staff as vehicles ofspiritual transmission, they are not dependent upon them, but there are many ways that they canbring about spiritual transmission, such as with a touch, a word, a gaze, a glance, a breath, or a merewish or intention to do so. Likewise, though most often transmissions to their disciples or companionsare in person, in physical presence, under certain conditions they may also impart spiritualtransmission over great distances when led by the Holy Spirit to do so – truly there is a vast spectrumin the play of spiritual transmission among navim, for theirs is the natural and spontaneous Way ofCrazy Wisdom, akin to the Mahasiddhas of the Eastern Traditions.The call of Elisha by Elijah is reminiscent of the call of the disciples by Adonai Yeshua – a call in passingby, usually in the midst of some mundane activity, and like Elisha, they drop what they are doing andleave their old life behind them to follow in the Way of Adonai. This, no doubt, speaks volumes aboutthe Way of the Navi and those who are called to it – they would seem to be driven by an impulse thatis stronger than the impulse of life and procreation, a passion of zeal that is all consuming, while beingself-generating and all giving, a complete self-offering to God.This is well reflected in what Elijah says to Yahweh, “I have been very zealous for Yahweh…”242

Psalm 133: Invoking Chrism1. How very good and pleasant it is when kindred live together inunity!2. It is like precious oil on the head, running down upon the beard,in the beard of Aaron, running down over the collar of his robes.3. It is like the dew of Hermon, which falls on the mountains ofZion. For there Yahweh ordained his blessing, life forevermore.This is among the shortest of the psalms, and yet its runs deep and is filled with many layers of esotericmeaning. On the surface it is the image of the anointing of a cohen ha-gadol (high priest), an actionthat in ancient tradition was performed by a prophet, the Baal Shem Tov of the generation, just as withthe anointing of the kings of ancient Israel. Thus, it is the image of a moment of initiation, the LightTransmission imparted to a high priest ordaining and consecrating him to his holy service in thetemple. This ordination was something more than with other priests of the temple, for in his servicethe high priest would enter into the holy of holies, where no others but the master prophets could go,and likewise, aside from the great prophets, he was the only one who could pronounce the GreatName of God aloud – an action that was an integral part of his service on a certain holy day whenblessings the people, the children of Israel. Thus, within this psalm is something of the spiritualtransmission or empowerment for entrance into the holy of holies where the ark of covenant sat, uponwhich the Holy Shekinah rested, and for the intonement of the Great Name of Yahweh.Now, the four Holy Letters of the Great Name, as explained in Gnosis of the Cosmic Christ, representthe entire Tree of Life through five Olamot: Adam Kadmon, Atzilut, Beriyah, Yetzirah and Asiyah, andmore than represent the Holy Sefirot and Netivot in the five Olamot, as Hokmah of Atzilut, which iscalled Reshit, “the Point which is the Beginning,” the Supernal Abba (Father), from which all of the HolySefirot emanate, Yahweh contains the full power of the Tree of Life – the full power of all of the HolySefirot, from Adam Kadmon to Asiyah.The true implications and meaning of this is, of course, completely inconceivable andincomprehensible to the finite reason and intellect, or mental consciousness; and yet, such is the Greatand Holy Name of Yahweh – the Great Force or Life Power of all, in heaven and on earth, before thebeginning and beyond the end; hence, “That Which Was, Is and forever Shall Be,” the Light Continuum.The meaning of this Great and Holy Name of God plays out in the verses of this psalm – it is pureKabbalah.In the first verse, the words “good” and “pleasant” indicate Supernal Blessings – Supernal Mercy,Supernal Grace, and “kindred that live together in unity” indicate Adam Kadmon and Atzilut, which arethe Realm of Yichud-Unity; at the same time these “kindred” are the Holy Sefirot of Atzilut, the Holy243

Names of God and Partzufim, which exist in complete unity – the Sacred Unity of God, Ain Sof, theInfinite.According to the masters of the tradition, when the Holy Name of God is blessed and invoked below,and the Holy Names of God are unified below, their unity and force is activated above and a flow ofblessings occurs, the ruhaniyot (spiritual essences) and shefa (spiritual influxes) of the Supernal Sefirotpour down into Beriyah, Yetzirah and Asiyah, and are received in this world through the holy ones whoinvoke The Name, the faithful and elect. Essentially, pronouncing The Name with full kavvanah anddevekut, and with full knowledge and understanding of The Name and how to pronounce it, the onewho utters it in a state of purity and holiness, with divine authority, becomes rather like a lighteningrod, attracting the spiritual influxes of the Holy Sefirot to themselves, and even the great SupernalInflux, which may then be transmitted from them to the people and the land. This lies within andbehind the power of the prophets to bless and anoint people, including high priests and kings, and itlies within and behind the priest’s ability to bless the people and the king’s authority over the peopleand the land – all in service to Yahweh.Thus, “when kindred dwell together in unity” indicates the Community of Israel rightly ordered and inharmony with Ratzon Elyon – the Intention of the Most High, and it indicates the mystical prayers andmeditations in worship through which the soul binds itself to the Holy Sefirot and unifies the HolyNames of God; specifically unifying the Great Name of Yahweh. When there are holy ones, tzaddikimand navim, who know the way of such spiritual and mystical worship, ruhaniyot and shefa of theSefirot of Atzilut is drawn down, but if such spiritual and mystical worship is not performed, then ineffect the final He is removed from the Great Name and the flow of blessings is impaired or obstructed– and worse yet, when this happens, the spiritual forces of the Holy Sefirot is diverted to the OtherSide, feeding the dominion of the klippot, rather than filling the Holy Shekinah, Malkut.This explains the distinction between Malkut manifest under the dominion of Mercy-Hesed or underthe dominion of Judgment-Gevurah; it is all predicated upon the actions of human beings and theirworship of God, the True Light, versus actions corresponding to the klippot and the worship of falsegods, which correspond to klippotic forces. Thus, this psalm is an invocation of the fullness of the HolyShekinah, or Malkut manifest under the influence and dominion of Hesed – the Mercy of God (El).The precious oil is, of course, the Supernal Ruhaniyot and Shefa flowing out into the Sefirot of Beriyah,Yetzirah and Asiyah, and then being transmitted to the faithful and elect.The oil pouring down on the “Head” on one level is the issuance of Adam Kadmon pouring out uponArik Anpin (Big Face) and the beard is its flow through Abba and Imma, Atzilut and Beriyah; themention of Aaron and Aaron’s beard is the flow through Zer Anpin (Little Face), Yetzirah, the collar ofhis robe being the lower aspects of Zer Anpin and alluding to Nukva (the Daughter), Asiyah.244

Atzilut is the World of Sefirot – the Holy Names of God, the Attributes of God, and Beriyah is the worldof archangels and cosmic forces, and Yetzirah is the world of angels, and Asiyah the world of celestialspheres, the stars and zodiac, sun, moon and planets.The “dew of Hermon, which falls on the mountains of Zion,” repeats this theme and teaching – for the“dew” is Supernal Ruhaniyot and Shefa, and the mountains of Zion are the Holy Sefirot in Beriyah,Yetzirah and Asiyah; however, there is something of a shift in this metaphor, for the “dew of Hermon”may be understood as the issuance from Beriyah, the “mountains of Zion” as Yetzirah, and Zion asAsiyah, and specifically as Malkut.The final verse, of course, seals the reception of the blessing, citing the Great Name of Yahweh, andthe ordination of Yahweh – Divine Providence, Divine Sovereignty; then it proclaims the fruition of theblessing, salvation, eternal life, the enlightenment and liberation of souls.Now, in truth, under the law, and in the order of the old priesthood among the Levitates, and in the oldprophetic succession, there was no true salvation, no actual blessing of eternal life, no fullenlightenment and liberation of souls – thus, to mention eternal life is to allude to Melekh Messiah andto a greater and divine priesthood that ordains forever, the Order of Melchizedek. Indeed, the entirepsalm points to the Messiah and the Order of Melchizedek, for under the law and the old covenant,though something of the Supernal Ruhaniyot and Shefa could be brought down, always it was veiledand downgraded, for there was no fit and holy vessel to receive the full and direct influx of SupernalChrism, Supernal Grace.This is reflected in the division between prophet, priest and king in the old covenant – a division setinto motion by Moses in his refusal to speak, and one made even greater by the insistence of theIsraelites on having a human king like their neighbors; thus the Supernal Chrism was divided into threebranches, so that no single individual carried the fullness of the Supernal Chrism.This, then reveals the significance of the Supernal Chrism in Adonai Yeshua Messiah, and the nature ofthe Holy Chrism in a true apostolic succession – in Baal Yeshua the Holy Chrism of Prophet, Priest andKing is joined, but not according to an earthly and mortal institution, but rather according to aheavenly and divine order as ordained in El Elyon, the Supreme – the Order of Melchizedek.The nature of this Holy Chrism is the knowledge, understanding and wisdom of Yahweh, which is tosay, Supernal Habad, Supernal or Messianic Consciousness; hence, the Holy Name of Yeshua, which isthe Name of Yahweh with the addition of the Holy Letter Shin.Gaze upon this Holy Letter, and look and see! It is composed of three prongs surmounted bythree Yod, all of which are joined below as One – the fullness of Supernal Chrism embodied inYeshua Messiah; hence, the Shekinah of Messiah.In this is eternal life – the enlightenment and liberation of the soul.245

This psalm is a prophecy of the coming of the Messiah, and it is a teaching upon the power in theBlessed Name of Yeshua, which is the Name of Yahweh; Yeshua, specifically, “salvation” or “Yahwehsaves.”Here we may note that “yeshua” is used as a word in Psalm 119:174 and is translated as“salvation”: “I long for your salvation *yeshua+, O Yahweh…”In this we have given the keys to kavvanot for prayers and invocations with Psalm 133, and as might beimagined, there are many practices generated by Christian Mekubalim with this psalm, as well as byancient Israeli navim – the power of Holy Chrism is in it, and knowledge of how to invoke it.Here, through the blessings and grace of El, perhaps we may share some practices with this psalm,having considered its deeper esoteric meaning and significance.Simple RecitationWrap yourself in your mantle, intone the Shema and bow down, and holding the image of the GreatName before you; rest your mind upon The Name as your object of meditation, abiding in primordialmeditation with object inwardly.This alone may invoke thunderous insights, or even the experience of Ruach Ha-Kodesh, forwhere there is fear of Yahweh and love of Yahweh there is great power in this Holy Name.If, however, the Holy Spirit does not come upon you, having memorized Psalm 133, recite the holypsalm again and again, swiftly and accurately; as you do this, open yourself completely to the Shekinahof Yahweh and Ruach Ha-Kodesh.As you are reciting, the Holy Spirit may come upon you, or the spirit of a holy tzaddik may be attractedto you and become a vesture of the power of The Name to you, or else, a holy maggid may come andserve as a conduit of the Divine Presence and Power of Ha-Shem to you – or quite simply, when youare done, you may find that the Spirit of God has implanted a word of God in your heart. If and whenthere is such a shift, stop reciting, commune and listen, or if a vision arises, look and see.If nothing transpires but the peace and joy of true worship – still it is good; completing the movement,give praise and thanks and worship in the presence of Yahweh, and pray for the blessings of Yahweh topour out upon the people and the land, all your relations.At times the sons and daughters of the navim will seal this practice with a Holy Wedding Feast.An Extension of the PracticeAfter many recitations of the holy psalm if Ruach Ha-Kodesh does not take you up, then you mayintone the Holy Name through extension:Ya-YaHa-YaHaVa-YaHaVaHa246

Then you may intone it with the vowels sounds “I,” “O” and “U,” and then all of them may bejoined as one great chant, and intoned again and again as with the psalm.When this is done, the initiate’s hands are raised as in giving the priestly blessing or intoning theShema, head covered with their mantle and eyes gazing up into the heavens; either that, or bydivesting themselves of the klippah of matter and intoning in the Body of Light.If The Name is intoned, then the initiate will envision a Union with The Name, the Holy Lettersdissolving into fluid flowing light, streaming to the top of their head and pouring down into their heart.A Greater PracticeBefore taking up this practice, the initiate will bind their soul in ascent from grade to grade until theyreach Keter Elyon; reaching Keter Elyon, they will perform the yichudim of Names in ascent, and thenperform the yichudim of Names in descent, drawing down the blessings – then they will perform thepractice of the Vision of the Name and Union with The Name, as above.The Blessed NameThe Blessed Name of Yeshua is often used by Christian Mekubalim in place of the Great Name ofYahweh, and when this is done another Body of Vision is generated – binding the soul in ascent andunifying the Holy Names in ascent and descent, the initiate will generate their Body of Light in theimage of The Name, but with the Holy Shin above their head as the Holy Dove of Supernal Chrism.The Holy Letters are envisioned in their traditional elemental colors, and the Holy Shin isenvisioned as brilliant diamond-like light.As they recite, they will envision influxes of light from the Shin flashing down into them, and so alsowhen they intone the Blessed Name, though more frequent and with greater intensity; in fruition ofthe chant of the Blessed Name, they will envision themselves as The Name dissolving and merging withthe Holy Shin, and then, as the Holy Shin, they will envision that they dissolve into the Clear Light – thismay lead to the experience of direct knowing called “No Prophecy” or “Pure Utterance.”If the initiate cannot remain in Clear Light Union or the Body of Truth – they will arise in Body of Gloryas Hayyah Yeshua; and from Body of Glory they will envision their physical body as an Emanation Body– and entering into it, through the Holy Spirit, they will speak prophecy or preach the Gospel of Truthas Adonai Messiah, and they will celebrate the Wedding Feast as Adonai.In fruition they will give praise and thanks to El Elyon and pray for all living spirits and souls, includingthose counted among the “dead” – and specifically they will pray for emanations of the Messiah to goout into all realms, worlds and universes of Perud, and that all might be blessed and uplifted intoYichud.This completes the movement.247

The Call to Bless or AnointWhen a holy tzaddik or navi is called to bless or anoint a person, being sent by God, they may take a jarof holy oil and set it upon their rug, and wrapping themselves in their holy mantle, with staff in hand,they will call upon Ha-Shem and the Divine Powers in the Blessed Name of Yeshua Messiah – then theywill make offerings, intone the Shema, and placing their staff by the jar, they will bow down with theirhead towards the jar to the east, the Direction of the Wind of Yahweh.They will hold The Name before them, and they will intone The Name, and then they will run andreturn by way of the Sefirot of the Middle Pillar, and taking the jar in hand they will recite Psalm 133ten times, holding the conscious intention of the fullness of the Chrism or Holy Shekinah in the oil.Then they will envision the one whom they have been called by the Spirit to bless or anoint, andspeaking a blessing upon them they will envision the person before them, and envision the person inBody of Light transformed into The Name, with the Holy Shin above their head – calling upon Ha-Shem,they will pray that the blessing or chrism comes upon the person, and envision them receiving it fromthe Holy Shin; as they envision this, they will envision a great luminous assembly of tzaddikim andmaggidim surrounding the person.When this is done they will go to the person they are to bless or anoint and do what they are sent todo, and speak what they are sent to speak.This completes the movement.As you may have noticed, in this a ceremony for blessing holy oil is given.248

Psalm 67: Invoking Blessings & AbundanceThe Name of God in this psalm is Elohim – most often Elohim is attributedto Binah-Imma, but at times, when the Holy Shekinah is manifest in herfullness, Malkut is called Elohim. According to the masters of the tradition,in this psalm Adonai-Malkut is called Elohim, and yet its power is in thecontemplation of Elohim above, Binah, the Holy Mother, for the fullnessof the Shekinah below emanates from the Supernal Shekinah, ImmaElohim (Mother God).When a navi or wonderworker wishes to invoke blessings and abundancefor the people, and wishes to uplift the Community of the Faithful andElect, they may invoke this holy psalm.They will create a sacred circle and an altar to Ha-Shem, and they will call upon Ha-Shem and theDivine Powers, and they will make offerings and worship in the Shekinah of Yahweh Elohim.Then, in Body of Light with the Spiritual Sun shining in their heart, they will envision a ray of lightbeaming forth and magically appearing as Kodesh Imma above the altar, and in her presence they willpray and meditate, and they will contemplate the fullness of the Holy Shekinah, the Holy Bride, thatflows from the Holy Mother.As they contemplate and meditate, they will bind their soul to the Sefirot emanating from KodeshImma – Elohim, and they will arise to Yahweh Elohim (Da’at), and reaching they will unify Yah intoElohim: Ah-Yah-Lo-Ha-Ho-Yu-Ma.When they do this they will envision the image of Kodesh Imma become radiant with greater glory andsplendor, and envision rays of light streaming out of her, pouring out upon the altar and circle, andraying out to the people and the land – this Holy Light as her Holy Child conceived in Supernal Union.Before the Holy Mother they will arise and intone the Shema with the traditional kavvanot – and theywill envision all dissolving and merging with Kodesh Imma.Then they will recite the holy psalm:“May Elohim be gracious to us and bless us, and make his face to shine upon us”; with this they willenvision that all magically reappears, radiant with the glory and splendor of Kodesh Imma.“That your way may be known upon earth, your saving power among all nations”; with this they willenvision the Holy Child magically appearing in the arms of Kodesh Imma, cleaving inwardly to AdonaiMessiah as the Eternal Youth, the Sun of El.249

“Let the peoples praise you, O Elohim; let all the peoples praise you”; with this they will envision agreat luminous assembly of tzaddikim and maggidim magically appearing all around, and they willenvision all beings in praise and worship of Elohim and the Messiah.“Let the nations be glad and sing for joy, for you judge the peoples with equity and guide the nationsupon the earth. Let the peoples praise you, O Elohim; let all the peoples praise you”: with this they willcontinue to envision all creation in worship, rejoicing in the presence of Yahweh Elohim, envisioning allbeings happy, but they will extend their awareness of this worship into countless world-systems,countless heavens and earths.“The earth has yielded its increase; Elohim, our Elohim, has blessed us. May Elohim continue to blessus; let all the ends of the earth revere him”: with this they will envision the Holy Mother pouring outblessings upon all – and they will make offerings and take up the sacred chant:Yah-Ma-Ma-Yah Ah-La-Ho-Yah-Ma; as they chant they will envision the dissolution of the Holy Motherinto pure fluid light, she pouring into all, merging with all and blessing all in this way.As they envision this, in Body of Glory they will envision themselves magically transformed into HayyahYeshua, and as Hayyah Yeshua they will bring the Supernal Influx down the Middle Pillar into Adonai-Malkut and will celebrate the Wedding Feast, consecrating bread and wine and offering it, inviting allwho desire to partake.The Wedding Feast completes this movement. Whatever is left of the bread and wine will be offeredupon the altar as a prayer of blessing for the people and the land, and so the altar and circle will be leftin place as a talisman of the blessing.In this way the navi or wonderworker will invoke this holy psalm to bless the people and the assembly.250