Insights into the New Energy
with Dr. Michael E. Brandt

Re: The Teacher's Series, Shoud 9 given by Tobias through Geoffrey Hoppe, April 7^th, 2007

Here we are already in the midst of the spring holidays of Passover and Easter. Winter has ended and a transition from "death to resurrection" begins as flowers start to blossom and bears awaken from their long hibernations. The symbology of Easter seems so clear when we consider Yeshua's crucifixion celebrated on Good Friday, his death, ascension and resurrection some three days later. Of course Jews in Yeshua's day celebrated the eight day festival of Passover which commemorates the liberation of the Children of Israel from Pharoah's Egypt by Moses and Spirit(self). At the time (around the year 1500 BCE) most people even today do not realize that the future Jewish nation numbered some 15 million people, but only about 3 million were taken out of Egypt. There seems to be no record of what happened to the remaining 12 million who stayed in the "old country." Then later there were the lost 10 tribes of Israel that have yet to be found! Clearly the two holidays - at least symbolically have much in common. We explore these themes next.

Passover

During the first two evenings of this eight day holiday, Jews all over the world to this day recount the historical events of the nation's liberation from the ancient land of Egypt. It begins with a recounting of how the patriarch Abraham traveled to Egypt some 450 years prior in search of provisions to feed his family. It continues through to the story of how Joseph is sold into slavery by his brothers ending up eventually as the Pharoah's Viceroy, to the story of how Moses' mother casts the babe into the Nile in a basket to save him from Pharoah's edict to kill all first born Hebrew males. Moses' "coming of age" is recounted next with his eventual encounter with the burning bush and his subsequent "negotiations" with Pharoah to "let my people go." It takes 10 plagues upon the land before Pharoah relents long enough to allow Moses to move his people out.

When they reach the Reed Sea Pharoah reportedly has a change of heart and anger/revenge apparently overtakes him. He orders his forces to hunt down and attack the Hebrews who are pressed against the Sea according to the Book of Exodus. We are all familiar with the miracle of the parting of the waters thus allowing the Hebrew's to pass safely to the other side. When Pharoah's forces, who had been halted by what is described in the story as a pillar of fire, follow after them the walls of the divided sea come crashing down on their soldier-filled, horse-drawn chariots, drowning thousands.

God's chosen people - described as a "stiff-necked" lot - then proceed across the modern-day Sinai where 49 days later (4 + 9 = 13, gematria of the Hebrew words echad and ahavah, "love is one") they arrive at Mt. Sinai where the Ten Commandments and the Torah are "downloaded" into Moses (no doubt with speeds akin to the bandwidth of optical fiber or internet 2 today ;-)). This event can be thought of as the Bar Mitzvah of the Jewish people.

The symbolism and significance of these events is of critical importance to all of humanity, not just to the Jewish people. The Bible reminds us to "love the stranger because you were strangers once in the land of Egypt." It should be noted that the word "love" is used quite sparingly in the Pentateuch (5 books of the Hebrew Scriptures) - perhaps 5 or 6 times only, and almost always with an imperative. We are commanded to directly love three entities and one indirectly - probably the most important of all.

Interestingly these do not directly include one's parents, children or spouse. We are told first and foremost to revere God "with all your heart, all your soul and all your might (being)." And in addition to loving the stranger as we were once strangers in a strange land, we are commanded to not simply love our neighbor as our self but to love ALL of our neighbor! The indirect inferential love from these three is that we are to love all of our own self as we are one with Spirit. And of course from there one should not think that they can get away with not loving their mother-in-law (nice try but no cigar ;-)). Therefore when it comes to one's parents we are commanded to honor them and unconditional love is the highest form of honor we can pledge to another.

Recall that the gematria of the Hebrew word for honor, kabed, is 26 - double that of the gematria of the word ahavah - meaning love, as well as equal to that of the Tetragrammaton - the unpronounceable and unspoken 4 letter sacred Name. So the story of the Exodus from Egypt - the Passover story - is one about a nation of indentured servants who are redeemed by the Creator, led to freedom by their greatest prophet, teacher and servant (Moses), receive a paradigm shattering revelation along with the very blueprint of the system in creation, and enter the promised land where they may live, flourish and pass on to their children the gifts they themselves received.

We tell the Passover story year after year to remind ourselves that we were slaves once and obtained freedom through a Spirit-aided victory over the forces of oppression. Yet we are never to gloat over our taskmaster's defeat - rather to never forget our humble heritage as slaves in a foreign land so that we may always empathize with the stranger and the oppressed and more importantly, remember to champion their cause.

From a Kabbalistic perspective the Passover story is each of our personal stories. We divine angels incarnate into human form and are shackled by the (most) compelling nature of 4 D physical reality. The Passover story then reminds us that there is a "promised land" waiting for us - the "land" of spiritual consciousness - which holds the ultimate truth of who we are. In order to grasp that reality we must "receive light" - become enlightened and gain knowingness or gnost about the laws of the system in creation, the universal - cosmic principles, how they work and how we can use them as the true co-creators that we are. From this perspective the Passover story reminds us of the natural self-alienation that we cloak ourselves with when we come into this world. It tells us that we must embrace ourselves "lock, stock and barrel" if we are to achieve once again the liberation that comes from the knowledge of our true nature as Spirit.

Easter - death followed by resurrection

In Yeshua's lifetime there is no question that he well understood the significance of the Passover story in terms of these "beyond the story level" metaphorical meanings. And it seems clear that he must have recognized that its messages must continually be imparted - taught to a listening humanity. Thus even today, for Shaumbra and non-Shaumbra alike it behooves us to take another look at the events of almost 2000 years ago that resulted in Yeshua's crucifixion and subsequent resurrection as it is known throughout the Christian world. By the way - the principle of resurrection of the dead is as important in Judaism as it is in Christianity - it is one of the 13 (!) principles of the Jewish faith as referred to by the 13th century physician-scientist-mystic-philosopher (sorry Kuthumi ;-)) Maimonides (Rabbi Moshe Ben Maimon).

Regardless of the precise historical details surrounding these events (many no doubt will continue to be debated for a long time) there are "gems" of information available for those who are lifelong learners. Beside the fact that Easter is a significant religious holy day are there other informative reasons to examine these events? If they represented a story what would this tell us today? In my mind the most significant aspect of the recounting of Yeshua's death and resurrection is not so much the concept of the overcoming of death, as it is the recognition of what death is not, and what it says in juxtaposition about life itself.

Death is not "The End." As Tobias pointed out in the shoud: "… as you know, there truly is no death, but a death of an energy that doesn't serve the master anymore. Letting go - that is death. Just letting go. Letting go of old structures, old habits, old ways of perceiving things. Letting it die so its energy can return to its pure and natural state."

It is so interesting to me that today we have a serious debate about whether or not Yeshua actually died on the cross (refer to the recent book "The Jesus Papers" by Michael Baigent for example). There are those who claim (with significant "evidence" to back them up) that Yeshua did not actually die on the cross and was subsequently medically revived after being taken to the tomb. If this were ever found to be the case it would cause massive headaches for many Christians in terms of their historical understanding (insistence?) of what death is. Obviously if Yeshua did not physically die then they will conclude unhappily that there could not have been a resurrection. But let me point out here that even today with all our sophisticated medical science we have very little knowledge and understanding of what actually constitutes death. Researchers have a great deal of trouble figuring out where the "divide" is. Perhaps that's because they are operating naturally within a system of unconscious beliefs and assumptions that may be akin to a driver who takes a wrong left turn somewhere and ends up in a place that only appears to be the correct neighborhood ("welcome to the twilight zone" ;-)).

Even so there are certainly legitimate questions as to when death occurs that impact moral and ethical considerations beyond the scope of this column. But let's look at the events surrounding Yeshua's death and resurrection with a different twist (humor me for just a bit). Let's say that Yeshua did in fact suffer the physical death that we humans are most familiar with - breathing and heartbeat stops, the electroencephalogram (EEG) shows waveforms that we know are characteristic of longterm coma and death (more or less flatline just like the electrocardiogram - ECG) - obviously we will not be finding historic ECG or EEG data for Yeshua … but nonetheless. The Gospels report the events around Yeshua's reappearance - in the flesh - to his disciples three days following his crucifixion. Let us accept these events as reported there and ask, as we enter these New Energy times and move toward the Quantum Leap (QL), how we might understand this today. Do they tell us anything different we didn't realize before and if so does this new understanding give us some additional information that will assist us when we arrive on the other side of the QL?

We're beginning to understand the relationship between physicality (matter) and non-physicality in ways we had no conception of just 100 years ago. Those understandings continue to evolve - in other words we have a ways to go yet regarding all this. We understand like never before that matter is infused with Spirit and that what we used to think of as empty space (e.g. the space between an atom's nucleus and its "orbiting" electrons) is really in fact "nothing that is a something of nothingness" (we see that words do fail at a certain point). In terms of state-of-the-art physics we now know that matter is just another form of incorporeal energy - a stationary or "stuck" form of it that one or more of our five human physiological senses can detect through various receptor organs. And we also understand (as we discussed in this column previously) that the "emptiness" of space-time is actually filled to the brim with ( and words are limited here as well) "zero-point energy", "quantum foam", "virtual photon flux", "dark energy" - we can attach various labels to "it."

Thus, Yeshua was able to appear to his disciples in the flesh. Knowing as we now do that flesh and Spirit are One, if we look at this we should be able to recognize that our former understanding of death is undergoing a significant shift along the lines of Tobias' quote above. From this vantage point we are beginning to see that our perspective on the meaning of life is undergoing a comparable shift as we move toward the QL. Our focus is moving away from death as an end, toward death as a process of "sloughing off" or discarding of energies that no longer serve us so as to make room for the birth and resurrection of new things that do - a little like the card game gin-rummy where you return some cards that do not help your hand in favor of new ones from the deck.

So is there really anything new here? I believe so - it is a new perspective view and I think it makes a real difference if and only if we will choose to allow it to! When I look back on the original Easter story of 2000 years ago - knowing that the linear time perspective is transcended by the multidimensional viewpoint (from the fifth dimensional "camera" view, past, present and future are all events laid out on a map we may call "the eternal now") it is clear to me that we all planned for these new realizations to occur today - specifically that the Easter story is much more than about the overcoming of physical death - it is about recognizing the place that death holds in life itself. Its utility comes in teaching ongoing lessons about the meaning of life - specifically that life is and has always been - an endless process. One that is characterized by growth and development, expansion, learning, "pruning" (releasing what no longer serves to make room for new growth), renewal, redemption and resurrection.

Death is "pruning" of what no longer serves one to make room for that which is new to come in

I related to you back in January my experience with my "baby" sister Madeline who left physical form 4 months ago following a protracted encounter with kidney cancer. I was the only human with her when she did so (no doubt we were far from alone). I continue processing my experiences of that day and the weeks leading up to it (I guess a scientist has got to do what a scientist has got to do. ;-)). I was sitting in a recliner right next to the bed where my sister lay when she "left." It was approaching 4:00 AM the morning following Christmas day. I was dozing with one eye closed and one eye on her face - watching her breathing pattern. She had been taken to the hospice on Christmas eve from home and everyone of my family knew she would never return. I arrived at the hospice from the airport at 6 PM Christmas night. My family was all around her, doing their utmost to make Madeline as comfortable as possible. Her 9 year old Ethan was brought there to say his last goodbyes to his mom. Exhausted, everyone went home by 11 PM to rest, leaving me to be with my sister alone.

After some 18 hours of delirium and seizure-like paroxysms, her bodily processes were finally shutting down. I noted her fingers were cooling and turning blue. I did what I could to make her as comfortable as possible in the last four hours of her present incarnational go-around. I secretly hoped it would not be long before she would breath her last - that she would shed her suffering and pain - discarded for good. After all - enough was enough - let's be honest with ourselves! But I quickly realized that that was my sister's sovereign decision to make - I had no say in that matter whatsoever and she let me know that in no uncertain terms.

When I became aware that she had breathed her last on this earth my mind started asking questions such as "where is she?" I quieted my mind and allowed the beauty of these last moments of her physical life to be just that - a beautiful one for us to savor and for me to be grateful for (especially that I made it from half a country away in time to be with my sister). The hospice room was high up but I did not realize until shortly before Madeline "left" that the window right next to her bed opened out to a lovely view of the city. It was not hard right then to imagine that Madeline was taken up out of her body by an entourage of angels, "flew" out of that window, crossed the bridge of flowers and returned to the Light once again.

I called my mother at home to report to her as she made me promise to do so before she left the hospice that night with my dad. I told my mom that my sister died peacefully and quietly and that the suffering and pain had ended. My mom surprised me a bit by saying "thank God!" in a tearful voice. I then checked in with myself - asking if I took care of all the "business" necessary with my sister in this life - did I apologize for all the dumb dumb things some older brothers do to their kid sisters in their formative years? Did I make amends in a way that she was satisfied with (lucky for me she was naturally very forgiving - not sure if I would have been, given some of the shenanigans I subjected her to and if the shoe were on the other foot so to speak)? Could I be forgiven and could I ever forgive myself for whatever I did and did not do that maybe I should have with respect to my sister?

With that, the flood of tears came for a good long while. And then I felt a sense of peace and comfort as I spent the next 2 hours alone with her body in that room. I know that my sister comforted me there while I did my utmost to honor her. She knows me like a book. She knows that my propensity to challenge myself can go overboard and she let me know that. I also know that my sister has not left me. I have had a number of conversations with her in the intervening months and I carry her with me day by day as I have done so, well beyond time and place. Yet, I miss hearing her voice and her physical presence. I can surely adjust, especially since I "left home" when she was just 17 years old, almost 28 years ago. But what of her young son who must go on without his loving mother's physical presence? Surely that is a sorrowful reality any way one "cuts" it even though I know her spirit will always remain ever present in my nephew Ethan's life.

Sometimes we must simply respond to "the call" - we must rise up on occasions when we might like to be elsewhere or be doing something different. No doubt Yeshua responded to the call - of our Father and Mother, the call of our family, and of all humanity. He demonstrated to us that the Passover story is not only about the struggle of a people to be free from the bonds that fetter them - it is also about ourselves as interconnected individuals who are called upon to renew the vision of freedom - from the old way of seeing life as distinct or separate from Spirit. As we move into the QL let us continue to breath new life and meaning into the Passover and Easter stories - bringing further renewal, redemption and resurrection into our own lives as we move "beyond the beyond", choosing to stay, embrace life and understand death not as an end, but as a renewal of our lives. Now perhaps as never before we have an opportunity to experience death of our "old" selves and rebirth of a new life without having to leave behind our physical bodies.

Traversing four rooms of the Shaumbra Service Center
First up - the room of words

In the shoud Tobias invited us into the Shaumbra Service Center/Spa where we were taken through 4 rooms in relaxed succession. In the first room Tobias addressed words and language. He pointed out that although words have always been the main tools of human communication to this day, they are quite limited (note he did not use the word limiting). One can easily understand this point if asked to describe the experience one has when seeing the color red for example, or the smell of a rose. Try to come up with some words to describe these.

Now recall what Judeo-Christian tradition (including Kabbalah) teaches us about words and language. These traditions teach that the manifestation of potential into actualized, useable energy and physical existence is effected through the use of words. This is clear from the opening chapter of the Book of Genesis. Preceding every creative act through Spirit we see two words in Hebrew - vayomer Elohim - "And God said." Words are clearly the engines of creation in Genesis. In the opening of the Gospel of John this is reiterated albeit with a twist - "Before the world was created the Word already existed; he was with God and he was the same as God" (John 1:1).

If one begins to bring this current and connects it with the last 2000 years of history they will realize that this verse is an expression that there is nothing "outside" of Spirit. Stated alternatively we could say that Creator, created and creation itself are one indivisible whole. There is complete self-referral among Spirit, the messiah or Christ, and all of creation which of course includes all living entities such as we Divine humans. All of creation lives within and is of Spirit, while "God" is far beyond creation including words, thoughts and feelings. Yet Spirit wills to express and expand - these three - will, expression and expansion- are one with Spirit (recall the gematria 13 - "3 in 1"; love is one).

As Tobias pointed out in the shoud, that is why the Tetragrammaton - the four letter sacred Name - יהוה - composed of only 3 consonants (no vowels) was never to be voiced by a Hebrew (or anyone else for that matter) - because naming something and speaking that name is an inherent act of placing constraint - of making a boundary around it. How can we build a fence around that which is, by "sans definition" simply Without Bound (Ein Soph)? There's of course no need to bother.

Thus words are limited, yet they are also the very engines of creation. They are therefore potentially incredibly powerful tools. That power can only be actualized by choosing how the tool will be used. A hammer is great for driving nails into wood and terrible for fastening screws into metal. Similarly, words can easily be misused and indeed can be incredibly destructive - a fact far from overlooked by our wisdom masters from many traditions.

So while words are naturally limited (they are not the only engines of creation) it is their improper use, outright abuse, or overuse that can lead to a retarding of the expansion that is creation. And all three seem to be the case with humanity, at least up until now. There has been an overdependence on language and words, perhaps to the detriment of the use of other kinds of tools - such as energy-feeling-information tools that appear to be coming "online" at this time to allow humanity to "go beyond." One of those tools indeed is the "sans definition" that Tobias later discusses in the shoud. This tool is not a new one by any means, yet as Tobias pointed out, the sans definition of Spirit herself IS the New Energy! ("pay no attention to the man beyond the curtain!" said the Wizard of Oz ;-))

The room of thought

Next we were led into the room of thought. Here Tobias reminded us that even though we overuse words, that thought goes beyond words. For example, visualize something - any thing for a moment. Got it? You saw a picture of it in your mind's eye and in addition you probably attached a verbalization to it - words, possibly unconsciously. But it's plain to see that the images and the words are separate. In the human brain, the occipital lobes which are in the back of our skulls are responsible for processing visual signals that come in through our eyes.

Other areas of your brain such as the left temporal lobe are responsible for language processing. These two general areas of the brain are in electrochemical communication with each other through neuronal interconnections. Painters as a group do a good job of not filtering their visions through the speech processing centers of their brains. Instead they must transform visual data into coordinated motor activity (their hand wielding a brush and painting). Alternatively, writers must learn how to translate what they view in their minds eye into words that have the potential to evoke compelling images in their reader's minds. The key point here is to bring to our awareness that thought can include words yet it predominantly and clearly goes far beyond them. That awareness is a necessary prerequisite to enable us to begin exploring vast realms beyond language and words - an expansion using whole new forms of expression.

The room of feeling

As we move to the room of feelings many of us recognize that putting words to feelings is something that we humans have developed to a "high art" very much to our detriment. We have somehow been conditioned that if we cannot give voice to feeling states that we are almost not entitled to experience the feelings. This has been very repressive and regressive in so many ways. It comes from an antiquated consciousness - a lack of understanding of the nature of feeling, its use and its true utility for us humans. Feelings are close to Spirit and need no justification other than themselves. They are an energy to be experienced and not run from. For example you are sad.

The strong tendency is to try to understand it - to put it in the realm of thought, to coral, contain and control it, or to just run from it. Sadness, pain, even suffering require no word or thought filtering. When one experiences the feeling of "lovestruck" we normally do not dissect it like a corpse - we savor the experience. We are "high" from it - intoxicated. Right now can you feel the feeling of that first romantic kiss you experienced? Feeling the experience is all that is required, nothing more, nothing less. No thoughts and no words necessary.

Last but not least, the room of no definition

Finally, we moved with Tobias to this room - one that is beyond feeling, thought or words. Definitions can only be "attached" to words and here we are in a place of vast potential that is a neutral (zero, null) energy. Here is where, if you dare Shaumbra, we get to embrace paradox! It is a place beyond definitive "is-ness." We have talked about this realm before in this column. A definition is naturally a limitation - a boundary. Recall the very special Kabbalistic moniker of Spirit, Ein Soph. This label is one of negative logic rather than "is-ness." It means simply "Without Bound." This is by the way not the same as infinity because infinity is a "thingey" and Ein Soph isn't one, yet is ONE! There is nothing I (or anyone) can verbalize about Ein Soph at all - other than "Without Bound." This "room" of no definition, of no limits or things is the wellspring of everything that comes after it or emanates from it. The world of no definition holds "on deposit" all energies, potentials and information that appears elsewhere throughout subsequent creation. "No definition" is closely related to, if not simply another unstructured form of the label "Without Bound."

The four worlds of Kabbalah revisited

If you recall we spoke about the Four Worlds of Kabbalah previously in our February insights article (shoud 7). To refresh your memory these were the worlds of:

• Atziluth- emanation or nearness. It is a world of undifferentiated wholeness very "close" to Spirit. The world far beyond words or definitions!



• Beriah - creation. This is the world of creating an expansive "space" within which continuous creation may occur. The Will of the Creator is synonymous with Her ultimate love - certainly a feeling!



• Yetzirah - formation. The world of crystalization of feeling that reveals the essence of Universal Mind in thought.



• Assiyah - "making" or action, including the world of language and words which are the "currency" of our four dimensional everyday reality.

Atziluth - a world sans definition

A related root word in Hebrew is etzel - אצל - which can be translated as "close to" or "still connected to." The world of atziluth refers to one that emanates directly from Ein Soph - "Without Bound." It is closest to it while remaining ever-connected to it. But now let's think of the Tree of Life - where does this come from and was this created? Perhaps, nevertheless the Tree exists within Ein Soph - it is intrinsic to it. This is analogous to the role that DNA plays in the human body. The Tree is the "genetic" blueprint of the Adam Kadmon - the primordial, archetypal human from whence all of the human family is "born." In turn, it is the atziluthic world that eventually allows for the revelation of the Tree of life from the concealed, hidden realm of Ein Soph flowing eventually into the 4D world through assiyah.

So in a sense the world of atziluth, which is the closest connection to Divinity, represents a perpetual, dynamic process that enables the infusion of Spirit throughout all worlds and all of creation. That infusion process is closely connected with Ein Soph Ohr - the Endless Light, because it is ultimately the chief "ingredient" that emanates from Ein Soph. In December's insight article we spoke about the relationship between revealed light and the concealed which appears to us as darkness or nothingness (Ein = without). Darkness being the absence or negation of light, it is indeed the "groundstate" potential pool for all that subsequently emanates from it - all of creation! It is the antecedent of feelings, thoughts and words - truly the place of "sans definition" according to Tobias.

The concept of "Divine Nothingness" in Kabbalah is actually represented by the soundless Hebrew letter ayin - ע - which has a gematria of 70 and the word ayin itself is spelled - אין - which is the same as that of the word ein. Its gematria is 61 and 6 + 1 = 7 = 7 + 0 (for the letter ayin) so there is another beautiful consistency there. Interestingly the letter ayin pictographically represents an eye. Eyes do not make words or sounds of course. They are said to be the "windows of the soul" - windows are generally neutral - they reflect some light but mostly transmit it - allowing it to pass through more or less undisturbed. Thus ayin is the sound of ... nothing. It addresses a level of the experiential that is beyond language and words. When one experiences a sense of absolute, undifferentiated wholeness they are in a "space" or state in which no-thing exists, where there are no boundaries, limits, things (and therefore no definitions), or separations at all.

This is not however to say that "things" are not real. In the created world there exist boundaries, limitations and "stuff." They constitute the gifts and the wonder of all that exists in creation - of which words can never fully describe! Tobias said "This is not nothing - this is everything. This is the vast potential. This is the unlimited reserve of energy. This is this great vessel of energy. We're not saying this is God or Spirit, that's a different thing. We're saying this is the Undefined, but this is where it happens. This is the grandest of all of the potentials, because they haven't been limited by the mind, through the words. They haven't been limited by the feelings, through the words."

Beriyah - the world of feeling

From atziluth - the realm of emanation, we "descend" into beriyah - the world of formation. When a baby comes into this world it has no words, and probably not much in the way of at least conscious thoughts have developed, but we know it is endowed with feelings. This is plain to "read" - we can sense rather quickly when the baby is hungry, wet, satisfied or needs cuddles. We only learn later how to put these feelings aside and hide them. Beriyah is the realm where feelings emerge and shape the formation of thought that crystalizes in the next world - yetzirah.

Yetzirah and assiyah - the world of thoughts leading to the world of words

Feelings give rise to thoughts which together constitute the bulk of what we refer to as consciousness. Feelings impel or motivate thoughts which in turn generate words and words as we demonstrated before, are the engines of creation. In this way we go from feeling-form to thought-creation to the words and languages in our everyday 4D world of action or "making." Just as the four rooms that Tobias led us through are contained in a unified (one) Shaumbra Service Center so too the four worlds of Kabbalah are ultimately and primarily one undifferentiated world.

Each of the worlds provide complementary "camera views" of that one overall world. As we have seen in this article the four rooms of the Service Center correspond very closely with the four worlds and by traversing the latter in the opposite direction from the way that Tobias took us through the four rooms we have completed a circuit if you will, returning to the starting point (words) and linking them all together as one. By doing this we allow energies to flow through all these rooms and worlds just like when we "throw a switch" to complete an electrical circuit. As above, so below; all for one and one for all!

Being truly true to You!

Last month we spoke about "no compromise." With our discussion this month we can recast this into self-question form: what does it mean to be true to The Self? In order for us to be true to The Self we must become increasingly aware of the ways in which we have not been true to it, and simultaneously become increasingly aware of who we are. Because we are of Spirit then we must be boundless - Ein Soph! Our core essence is sans definition and that essence is the True Self. Anything and everything that we allow to filter or impose a reduction or limitation of that essence might then be considered a compromise.

Tobias had a pretty good list including - giving away your power in general, hiding the truth of who you are as a unique instantiation of Ein Soph, staying in a job that no longer serves you, staying in a marriage that does the same, allowing oneself to be a victim, not allowing oneself to be a full-fledged creator as Spirit is, reviewing the list of ways we compromise ourselves followed by disabling guilt about it!

Each individual must do the (home)work in their own personal manner to bring awareness to self about the ways that we limit us, and resolve to move past them. This is an endless task simply because it is synonymous with the essence of the life force itself. There is plenty of help available, one of the huge perks of Oneness and truly never being alone. Spirit is love itself and is endlessly compassionate - all of this is readily available right at home where your heart is! For me, study of and immersion in Kabbalah, its teachings (which include the Torah - The Teachings) represents a key component that helps to ensure that "Big Me" doesn't take a back seat to "little me." We are now beginning to see that reading or hearing the words are far from enough. We must go beyond them to the thought, feeling, and sans definition realms to experience their energies and to be fully in the expansion that is a hallmark of creation itself.

And finally - levels of the unified soul

This takes us to the soul as Tobias discussed. A fabulous topic that we will only touch on here and continue in future articles. We have historically used the word "soul" as a label which points to in a metaphoric manner - the essence of who we are - to which no words can ever fully define in the first place! Thus we can see why Tobias said that the term needs revamping. Whatever one decides to call it - it should now be plain that since the essence of who we are exceeds all thought, feeling and words we need only to come into increasing realization that we are a limitless, boundless wellspring of untapped potential - of limitless Light - Ein Soph Ohr! We are here in human form to tap into this by being true to ourselves - a natural expansion of all that is. In so doing we emanate more and more of that Light in service to The One and All.

Just like the metaphoric four worlds, Kabbalah has tools relating to what we refer to as the soul. These are (5) levels without hard boundaries in between that help us to progressively realize and remember more and more of our true essence. You can imagine that these levels ascend from well-delineated and physically bounded in the world of assiyah to completely unbounded and undefined in the world of atziluth. These levels have been given labels to help us with this objective of increasing realization or remembering of who we are! At this stage we understand that the labels do not constrain or really define - they are there as information for us so we can talk about them (if we must!). Regardless of how they are named the five levels of soul together are a unified, limitless whole. We have already introduced one of them before, the second level - ruach - referring to wind or breath. We will "parse" all of them another time. I'm sure Tobias or Saint-Germain will be bringing this subject up again, soon.

Michael E. Brandt is a tenured medical professor and research scientist-engineer working in a major health sciences university in the Houston Texas Medical Center. He has degrees in physics (BS) and biomedical engineering (MS and PhD). He has performed research into the human brain-mind, the heart, and the immune system for over 24 years. But his "real" work is in teaching how science and Spirit relate to each other. He applies this information in his counseling and Kabbalistic healing practice. For further information please link to www.DivineHealingPrayers.com.

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