The Right/Rite To Eat From the Tree of Life: The Kabbalah Code of Prophet Yahoshua ben Yoseph

Hebrew Vision News Exclusive

by Miykael Qorbanyahu aka The End Time Scribe


He who has an ear, let him hear what the Spirit says to the assemblies. To him who overcomes I shall give to eat from the tree of life, which is in the midst of the Paradise of Elohim.”

– Revelation 2.7 –



And the taught ones came and said to Him, ‘why do You speak to them in parables?’ And He answering, said to them, because it has been given to you to know the secrets of the reign of the heavens, but to them it has not been given (Matthew 13.11).’

In truth, buried deep within the content of the Hebrew Scriptures and the Apostolic Writings is found an encoded Message. This Message is, in fact, encoded in the Hebrew language. It can therefore be said that when reading these texts without the cultural, historic and linguistic contextual understanding of the Hebraic ideas, images and language in which they were written, a distance is created that limits the capacity for an individual to clearly receive the fullest and true transmission of the Message. Yet, when this Message is deciphered and its meaning revealed and internalized, it catalyzes a consciousness raising event which then corresponds to a physiological crystallization of the revelation of the Message within our bodies by an imprinting of its contents on the genetic make-up of the individual who has received the revelation of the Message’s transmission. The ensuing result is the respective awakening and activation of the spiritual and physical light filled and emanating being within endowed with the ability to illuminate and inspire other bodies, minds and souls to attain greater states of consciousness. This is what is known as the anointing, and herein is found the Kingdom of Elohim.

When this transformative event takes place, the state of consciousness which subsequently ensues is that of prophecy. Prophecy, a paradigm shifting visionary experience established in the transcendent reality of the Supreme Universal Mind, which is YHWH, is an intensive level of perception and cognition based on an alignment of consciousnesses. As such, though prophetic states are accessible to all, the reality which is contained within this prophetic visionary experience is largely closed, hidden and sealed from the perception of the majority of people due to their other temporal preoccupations. This hidden reality, reserved for the hardworking husbandman [who] ought to be first to receive his crops (2 Timothy 2.6) is the spiritual correspondence to the proverbial Garden of Eden and Paradise of which the prophets of Scripture spoke.

That there is a hidden Message lying dormant in the Hebrew letters and words found on the pages of these illuminating texts  which reveals a hidden reality is a matter that is well understood by those familiar with the tradition from which it arose. In fact, the esteemed twelfth century Moorish Israelite rabbi Moshe ben Maimon (aka Rambam or Maimonides) wrote in his ageless opus, The Guide for the Perplexed, that

the key to the understanding and to the full comprehension of all that the Prophets have said is found in the knowledge of the figures, their general ideas, and the meaning of each word they contain[1].

As it is the contents of a vessel that determines its quality, so the Hebrew letters and their essences when combined into words determines its meaning. This principle also applies to the spirit in a man which is what determines that man’s nature. This is because it is one’s nature that allows for them to experience the various levels, however high or low, of consciousness, as  it is the quality of one’s nature that precipitates the heights or depths of consciousness. In other words, the quality of a person’s thoughts which then are brought forth as words and ultimately inspire their actions will empirically reveal what type of manner and character one possesses. And in terms of reaching the heights of consciousness, arguably, the definitive Message which addresses the redemption and fulfillment of humanity’s purpose on earth and of entering the heights of consciousness is found in the Torah. In this understanding, the Torah is a gatekeeper to the higher realms of Consciousness that do indeed exist. For it is within those unseen realms where we are truly transformed into the likeness and image of the Supreme Universal Mind, of which the outcome of this transformation is to bring forth the Kingdom of Heaven on Earth in justice, mercy, truth, wisdom, righteousness and love. The revolution which must unequivocally and initially take place is that of the individual; for it is only when the people have experienced harmony that society will then be reflective of that state.


Given this insight, it is the purpose of this essay to seek to both unveil and explain the process of this awakening to this ultimate reality for the cause of personal and social transformation which will take place upon receiving and internalizing the revelation of the Message through the teachings of the first century prophet from Nazareth, Israel, Yahoshua ben Yoseph. A master of Torah and Kabbalah who achieved mastery  of such through the disciplines of continence[2] and intimate attachment[3] to the presence (Shekinah) of the Elohim of Abraham, Isaac and Jacob, this most controversial historical figure arguably demonstrated the ultimate purpose for humanity[4] in that he was able to become the Word (Torah) made flesh[5];. It was his embodiment of the essence, nature and character of YHWH which bore witness to the truth that our bodies are truly temples intended to house the Spirit of our Creator and Power Source in life. Albeit the controversy over Yahoshua stems from the points of contention of whether or not he, in fact, existed, or if he was, in truth, the Messiah, notwithstanding, the legacy of His teachings (which have been abused, misused and misunderstood by the masses for over two millennia) have endured and remain a beacon of light shining to show the way to the path that leads to the transformation of humanity and society.

Furthermore, this essay will attempt to present the process by which humanity is able to undergo this transformation, in principal, in a vertical direction of spiritual development. In other words, this writing will address nothing less than the monumental task of the human ascent of consciousness from an earthly awareness to that of a heavenly (or cosmic/universal)  awareness, which, most profoundly, is nothing less than a return to the very roots of consciousness itself.

The way on which this soul-journ within we will be undertaking will be traveled upon with the vehicle of the Hebraic oral tradition and practice of Kabbalah. An ancient school of thought dating back to the patriarch Abraham, according to noted scholar Carlo Suares, Kabbalah is defined in his stimulating book, The Cipher of Genesis, as a direct penetration of [the] knowledge [of Elohim] through comprehension, examination, vision and writing[6]. It is my intent, given this information, to demonstrate that it is thus the ultimate experience in the tradition of Kabbalah for one to enter the Ma’aseh Merkabah, or The Work of the Chariot, which provides one access to then partake from the Tree of Life and allows for one to experience the pure and illuminating energy of YHWH. In the Scriptures we read of both  Enoch and Elijah ascending to this level of consciousness. As such, it is that experience which will prayerfully be explained in more detail in this essay through the teachings of the Prophet Yahoshua ben Yoseph.


Before I continue this work it is essential for me to define several key words for the sake of understanding. This is because the Hebrew language is a world of its own, with ideas that are intrinsically related to its particular cultural vista. So it is, then, whenever a translation takes place from Hebrew to another language, worlds of meaning are plainly lost. As a result of this loss, not only are meanings rendered meaningless, but also the encoded Message becomes obsolete, and hence a cognitively dissonant figment of fantasy. Conversely, what is essential to understand about the Hebrew language, which demonstrates the sheer power of it, is that every letter, in and of itself, contains an entire world of meaning and is an elemental force in creation. Correspondingly, as we will discover, this principle also relates to the innate power of human beings in YHWH.

As relates to the Hebrew letters, however,  Rav Berg in his book, The Energy of the Hebrew Letters, says that the Creator utilized the letters in order to create the universe. According to the tradition from which this notion arises, it is said that in order to bring forth creation, the supreme One summoned “the twenty-two energy-intelligences that constitute the master communications system through which all subsystems of energy evolve[7].These letters are to existence what DNA is to humanity, in that just as the deoxyribonucleic acid contains all of the organism’s information in code, which determines the organism’s formation and maintenance, so to does the Hebrew alephbet contain all the Universes possibilities in code. As elements of creation, the power that the Hebrew energy-intelligence letters have been invested with to bring creation forth is also most wondrously accessible to us. Yet this power is only unleashed when one has acquired self-control, and a working knowledge of how to righteously utilize the letters and words. Being that language is primarily idiomatic, when the ideas and stories that cloth the power of the letters in the Scriptures are unveiled, the encoded Message then becomes manifest in the life of the one who has awakened to the principles which are contained in the Message. So when one understands and internalizes the principles of the letters, as well as the meaning of the letters when they are combined, then there is a world brought to life that is full of energy to be accessed by those who know how to properly utilize its agency. With that, let us take a moment to examine several essential terms.

Ein Soph (אין סוף): Translated into the English language as the realm of absolute nothingness, the infinite or that which is boundless, Ein Soph is the most transcendent realm of consciousness in which time and space do not exist. This is where the most pure essence and absolute dimension in existence is found. Here is where the totality of Being and Awareness dwells; an absolute harmonious existence grounded in the most powerful expression of love. This is the realm of the oneness of the Supreme Mind of the Creator of all of creation.

Etz Chayim (עץ חיים): The central figure in Kabbalah, the Tree of Life is composed of ten unifying principles, called Sephirot (or spheres), which provides passage from Earth to Heaven for those who partake of its fruits in order to attain the peaks of consciousness and life. This principle is like an elevator energy portal whose spheres are comparable to floors from which travelers are both able to ascend and descend upon given commands. The Tree of Life is also the ladder which Jacob saw during his dream, as well as what Yahoshua referred to when he told Nathanyel Amein, Amein, I say to you, from now on you shall see the heaven opened, and the messengers of Elohim ascending and descending upon the Son of Adam (John 1.51). By combining the Hebrew letters (image) that make up the idea (sign) of the Tree of Life, we find the letters combined imply an understanding of the transformation processes derived from the activities that bind to existence[8]. Therefore, it can be said that access to the Tree of Life is only given to those who are obedient to Torah as Yahoshua says blessed are those doing His commands, so that the authority shall be theirs unto the Tree of Life, and to enter through the gates into the city (Revelation 22.14). Ultimately, the Tree of Life is the archetypal pattern of the primordial Adam in complete unity with YHWH, as is evident in Scripture where men are often referred to as trees, as a verse from the prophet Ezekiel states, to whom are you to be compared in esteem and greatness among the trees in Eden (Ezekiel 31.18)?

Ma’aseh Merkabah (מעסה מרכבה): The heavenly throne-chariot of fire upon which YHWH rides with the kerubim class of heavenly angels symbolizes the Most High elevated state of consciousness. This chariot of fire also serves as the vehicle, by which individuals like Enoch and Elijah did in the Scriptures, to ascend to the higher states of being and ultimately enter the Sephirot of Keter/Crown. This vehicle is accessed through meditative states of consciousness.

Ruach haKadosh (רוּחַ הַקֹּדֶשׁ ): The active Mind of YHWH and the source of heavenly inspiration for individuals who are able to prepare their bodies to become living temples in which the Spirit of YHWH indwells. As such, the Holy Spirit is the agency through which prophetic states are able to be entered, as both visions and utterances are directly provided through the communication of the Spirit. In fact, it is also understood that the activated knowledge of Elohim is directly related to the Holy Spirit. For the individual who is under the influence of the Holy Spirit, obedience to the Torah precedes its actual influence. Thus the significance of the passage stating that obedience is better than sacrifice and to heed is better than the fat of rams (1 Samuel 15.22).

Torah (תורה ): Derived from the Hebrew word meaning to throw, cast or shoot, this word is commonly understood to convey the meaning of law, yet it more accurately carries with it the idea of instruction or teaching. When conceived of as instructions or teachings, the Torah is thought of in a more proper sense in that the principles and culture of which it contains are transmitted to those who have the capacity to receive its contents for their benefit in life. As such, the Torah is not an encroaching set of standards, it is more akin to an heirloom or cultural continuum that is passed down from one generation to the next. That the generational passing down of the Torah is a significant tradition of national Israel, the Shema prayer emphatically instructs every generation to  teach [the Torah] diligently to your children so as to speak of them when you sit in your house or walk on the way; when you lie down and you rise (Deuteronomy 6.6). It is the intent of the Torah to conform one’s mind and actions to the image and likeness of YHWH. It can further be understood that the internalization of the Torah is the impending condition for true spiritual and consciousness elevation. This Spirit led journey requires our completion submission to the will of YHWH in accord with Torah. As one writer put it, fulfilling the Torah is thus not so much a forced obedience to stipulations but rather a having developed into an entity that corresponds to the way the physical universe works; something that is stable in the physics sense of the word. Since that stability is a requisite for further growth, that stability must be reached before anything else can come about[9].

Chakras: From the Sanskrit word meaning wheel or disk, chakras are meridians in our body that circulate energy throughout it. The chakras are seven main points of energy that are found along our spinal column and with the peak chakra found on our the top of our crown. These wheels, when clear and spinning in the proper clockwise direction, circulate our life force energy through our bodies.

Aura: Much akin to the different spheres of the earth, the auras are various emanations of energy fields that radiate from within. The auras are representative of our spiritual, emotional, mental, and physical energies. If at their optimum, the auras serve as a force field for our physical body, alerting and protecting us from negative energy emissions.

Sephirot (ספרות): Taken from the root word sefer (ספר), sepher is defined as a book, and has as its ideas to number, inscribe, ledger or document, to cut, trim—when one writes, there is a “cutting of stone” to which the letter conforms to become visible[10]. Taken literally, the word means to give structure and authority to the expressions of knowledge[11]. The sephirot in the Tree of Life are the ten spheres of power that compose the Tree of Life. Operating in correspondance with one another, these spheres provide the traveler with the means to go from earth to heaven, and thus climb Jacob’s Ladder. When the elevated spiritual state of consciousness is attained and the language is mastered, then authority over the structures of invisible principles are able to be made tangible according to one’s ability to spiritually express the knowledge on a physical plane.

Keter (כתר): The zenith and first sphere of the Tree of Life. Keter in Hebrew is translated as the Crown and has its connotations:  being crowned, encircled or surrounded. The idea of being crowned can be found in this sense expressed in Proverbs 14.18 which says, the simple shall inherit folly, but the clever are crowned with knowledge. What is to be understood about this sefer is that the one undergoing and succeeding in the transformative process through the acquisition of Torah knowledge will awaken to the highest levels of consciousness and be surrounded and crowned by the Shekinah. Put differently, there is a reward that will be given to individuals who labor to give birth to their higher consciousness, if attained, with the crown of life. Associated with the Thoughts of Elohim and Mind of Mashiyach, Keter is the closest sphere to the realm of Ein Soph and is said to be the link between the infinite and the finite.

Chochmah (חכטה): Translated into as English as wisdom, chochmah, the second sphere, is understood as the primordial Torah, existing prior to creation. The word itself means to be skillful, and in the Hebraic idiom, it refers to the physical application of skill as well as to one’s keen sense of perception and understanding of supernal and temporal subjects. This idea is best expressed in the apocryphal book of 4th Maccabees which says, wisdom…is the knowledge of divine and human matters and the causes of these. This, in turn, is education in the Torah, by which we learn divine matters reverently and human affairs to our advantage (4 Maccabees 1.16-17).  In a phrase, wisdom is the essence of Torah, and Torah is the embodiment of wisdom. Humanity’s aim, therefore, is to become the embodiment of Torah.

Binah (בינה): Understanding is the meaning conveyed by the word binah. On a deeper level, it refers to the internalization of the knowledge for the purpose of exercising it with wisdom. As the third Sephirot in the Tree of Life, binah is the feminine counterpart to chochmah/wisdom. As such, it is associated with intellect, reason, the temple, womb or matrix that gives birth wisdom. It is the driving force of repentance and with chochmah and keter, binah forms the upper realms of consciousness and connects the human mind with the Mind of YHWH.

Chesed (חסד): Mercy is the fourth attribute on the Tree of Life. It’s characteristics are favor, kindness, benevolence, love, the right arm of Elohim. This is the positive, feminine aspect of the nature of Elohim as exemplified by the Tree of Life.

Gevurah (גבורה): The fifth sphere and attribute of the Tree of life is that of judgment, and is translated into English in the sense of word strength, and has the characteristics of judgment, severity, the wrath of Elohim, the left hand of Elohim and is the firm, more strict side of the Most High. This strictness provides balance to the mercy and compassionate aspects of the revealed nature of YHWH.

Tiferah (תפארה):This word means beauty, and is associated with the love of YHWH. Characteristically, this sixth sphere of the Tree of Life suggests harmony, the written Torah, the Bridegroom, Father, Son, King and Messiah. This principle serves as the unifying force with all of the other Sephirot and is the bridge between the supernal and material worlds.

Netzach (נצח): The principle of overcoming and victory is found at the Sephirot of Netzach. Here, the characteristics of persistence, initiation, resolve and firmness dwell. The seventh sphere of the Tree of Life, netzach is our connection to eternity and provides with the means to attain mastery over both sin and death.

Hod (הוד): The eighth sphere of the Tree of Life, Hod, which means esteem, has the characteristics of splendor, majesty, prophecy, surrender and the reverberations of Torah. It is understood that this sphere provides one with the power to move forward and excel in order to achieve one’s ultimate purpose in life, which is to reflect the image and likeness of YHWH. At this sphere, the illumination of one’s being takes place as the activation of the supernal Light is accomplished here. This sphere is also the polar balance to the Sephirot of netzach.

Yesod (יסוד): The foundation sphere, yesod is the ninth sephirot on the Tree of Life. The generative powers of the entire Tree are found here at this sphere and characteristically it suggests reproduction, procreation, the covenant and grounding. Yesod is understood to be the sphere of communications where the messages are transmitted from heaven to earth. It is also the spiritual womb where the development of the soul in-cosmic-utero takes place for the eventual rebirth of the spiritual child.

Malchut (מלכות): The tenth and final sphere of the Tree of Life is that of the kingdom. This sphere represents all that is in the material world and is the dimension that we are placed in upon our birth. From here, it is our mission to ascend from one sphere to another, ultimately reaching the zenith of the Tree of Life and returning to our original state of consciousness. This process takes places through meditation and intimate attachment to YHWH by obeying the covenant through the instructions of the Torah.

When taken together principally and internalized within, the Tree of Life is able to transform into and unify an individual with  the Supreme Mind and Intelligence of existence, YHWH. This is solely based on an individual’s ability to master their self in order to experience the harmony of the ten spheres. That humanity is able to develop into a complete spiritually conscious being, hence bringing forth the state of perfection, is a core teaching of the prophet Yahoshua ben Yoseph who informed his disciples that it is our heavenly Father’s expectation for us to be perfect, as he tells them to be perfect as your Father in the heavens is perfect (Matthew 5.48). Most interestingly, in Hebrew the word for perfection is tamiym (תָּמִים) and conveys the idea of being whole, complete, sound, innocent, blameless, spotless, unblemished, undefiled, clean, to have integrity, of a truth, to be full and perfect. It also suggests the idea of the condition of the Torah prescribed animal victim at the sacrificial altar. Ultimately, what perfection suggests is a complete maturation of the individual into their fullest state of development spiritually, mentally and physically.

Most powerfully, as it is with the letters of the Hebrew language, each letter contains a resonating and emanating force within them, when combined creates an even more pronounced force. So to are humans. In fact, we are told at  Genesis 1.3 that it was through the combination of Hebrew letters and YHWH speaking that all things in creation were brought into existence, just as we are told that manifold blessings await those who dwell in brotherly love, as it written, how good and how pleasant it is for brothers to dwell together in unity (Psalm 133.1). The connection between words and physical is a matter of sound science, vibrations, frequencies and the knowledge of their nature and relations. When mastered, we are able to do absolute wonders. With the understanding of the Hebrew letters and their exponentially increased power when combined, we find in Berachot 55a it is said that Bezalel of the tribe of Judah, the architect of the Tabernacle in the wilderness, was able to combine the letters by which the heaven and the earth were created in order to erect that marvelous structure in the midst of wilderness with insufficient materials and tools. This principle was also realized and internalized by prophet Yahoshua, who performed various miracles, as was evident in a passage from the witness of John which states,

And about the middle of the festival יהושע went up into the Set-apart Place, and He was teaching. And the Yehuḏim were marvelling, saying, ‘How does this Man know letters, not having learned?’ יהושע answered them and said, ‘My teaching is not Mine, but His who sent Me. If anyone desires to do His desire, he shall know concerning the teaching, whether it is from Elohim, or whether I speak from Myself. He who speaks from himself is seeking his own esteem, but He who seeks the esteem of the One who sent Him is true, and no unrighteousness is in Him. Did not Mosheh give you the Torah? Yet not one of you does the Torah! Why do you seek to kill Me?’ (John 7.14-19)


That Prophet Yahoshua was a master kabbalist is apparent given the above cited question of the perplexed Judean scholars of his day. For this man “to know letters” (יָדַע  זֶה סֵ֫פֶר pronounced yada zeh seh-fer), carries with it the cultural and historical concept that it was a challenge for the Judeans to conceive of how Yahoshua had acquired an inner-standing and outer-demonstration  of the knowledge of the Scriptures in the power of the Spirit of YHWH without having the “tradition” passed down to him as a disciple of some rabbi. This reality was hard to accept for them given that Yahoshua was from the underclass of people who were far less likely to penetrate into the higher levels of Torah consciousness. As exploiters of the people’s ignorance for the sake of their personal and sectarian gains, they desired to keep the inner meaning of the Torah from the masses. Yahoshua’s response, however, upset the equilibrium of the status quo during his day as he informed them that the teachings which he possessed were not his, nor, as a matter of fact, any mortal’s; rather his insights were from above and beyond, and were given to him by the Father Himself. Not only was this the truth of the matter with Yahoshua, but the implication of him having painstakingly attuned himself to receive the revelation of the teachings also challenged his spiritual and political opponents to their very cores. This was because of the moral laxity that persisted among the ranks of the experts and authorities of Torah. By him saying that through sincere righteousness and fidelity to the covenants of promise, anyone is able to come into the true knowledge, meaning and purpose of the Message encoded in Torah further exposed the corrupted leaders and their cynical lust for power and prestige. For it was this consciousness of which Yahoshua spoke, coupled with his conscientious heart for social justice and his stinging indictments of hypocrisy and deception among the crony leadership which perpetuated national injustice and oppression in Israel, that infuriated many of his peers and elders in esteemed positions, and was the reason that they sought to take his life. Yet, despite the threats he faced, he continued sharing the vision he received from above and boldly declared

Because of this the Father loves Me, because I lay down My life in order to receive it again. No one takes it from Me but I lay it down of Myself. I have authority to lay it down and I have authority to receive it again. This command I have received from My Father (John 10.17-18).

For him to speak in such a manner strongly suggests that there was a most profound affinity in the sense of his nexus with Heaven, which was founded on the extreme level of faithful awareness regarding his intimate connection with whom he identified as his Father, the Elohim of Abraham, Isaac and Jacob. This level intimacy can only be established after precious amounts of time and concentration are applied to the object of one’s devotion. This is often paralleled to the institution of marriage and the level of intimacy that is shared between husband and wife.

Also present is the secure feeling of knowing that one’s actions are aligned with the energy and intent that  is to serve as the guiding forces for direction in life which one chooses and, more importantly, the quality of life which one is able to experience. For a soul that is conscientious is able to have more clarity of perception in regards what is real from illusory as a result of alleviating all feelings of guilt and remorse. Consciousness then is able to expand to higher levels of perception of the reality YHWH has called forth, not only in the mental and emotional sensibilities, but also in one’s bodily sensations, i.e., sight, hearing, taste, smell and touch, as this was level of intimacy that Yahoshua reached was what is called in Hebrew as “to become one flesh”  (לְבָשָׂר אֶחָֽד) and denotes the fusion of vision, will and volition between two or more entities. The ultimate experience in this manner is to be able to experience the presence of YHWH, both with intuitive and sensory abilities. The oneness that results from this principle can best be best understood in Yahoshua’s words, when speaking to his disciples about his eventual martyrdom, he engages in a quite interesting dialogue.

Philip said to Him, ‘Master, show us the Father, and it is enough for us.’ יהושע said to him, ‘Have I been with you so long, and you have not known Me, Philip? He who has seen Me has seen the Father, and how do you say, show us the Father? “Do you not believe that I am in the Father, and the Father is in Me? The words that I speak to you I do not speak from Myself. But the Father who stays in Me does His works. “Believe Me that I am in the Father and the Father in Me, otherwise believe Me because of the works themselves (John 14.8-11).”

Yahoshua’s self-realization of the indwelling presence of YHWH within him, though it has been known to exist by many, is an experience that few are able to bring forth in life. This is because of the scattered thoughts and weak will due to temporal attachments and carnal desires that detracts us from our spiritual journey. However, as Yahoshua stated that his teaching did not come from himself and that his works were a witness to the indwelling power of the Father, it is clear that it was his singular focus and desire to obey the Word of his Father that provided him with the exclusive and privileged position and level of prophecy that he attained. For it is self-mastery through the obedience to the Torah that will open the gate to the realms of consciousness that were opened by preceding servants of the living Elohim like Yahoshua. We best understand Yahoshua’s wisdom about our preparing our vessels to become YHWH temple can be found in these words,

You, then, hear the parable of the sower: when anyone hears the word of the reign, and does not understand it, then the wicked one comes and snatches away what was sown in his heart. This is that sown by the wayside. nd that sown on rocky places, this is he who hears the word and immediately receives it with joy, yet he has no root in himself, but is short-lived, and when pressure or persecution arises because of the word, immediately he stumbles. And that sown among the thorns is he who hears the word, and the worry of this age and the deceit of riches choke the word, and it becomes fruitless. And that sown on the good soil is he who hears the word and understands it, who indeed bears fruit and yields – some a hundredfold, some sixty, some thirty (Matthew 13.18-23).

Herein lies the key to unlock the treasures of life which provides us with the greatest revelation of all existence which awaits those who  serve the Father with all of their hearts, soul and might; Life. The key is nothing more than obedience to the instructions of the Most High. Interestingly, Yahoshua’s  initial message which he proclaimed, as did every prophet antecedent to him, was that of whole hearted repentance. This is because it is understood that when one (re)turns to the observance of Torah, in Spirit and in Truth, then the Ruach haKadosh is able to indwell the soul who has aligned his will with that of the will of YHWH. This alignment is comparable to that of a planetary convergence, yet in consciousness, which allows for the synchronization of energy and actions of independent bodies to be concentrated on a cosmic, universal scale.


The convergence of consciousness is the essence of his second message, transfiguration, which was understood by Yahoshua to be the result of the unification of his and his Father’s consciousnesses. Being that the unification of humanity and YHWH is the ultimate purpose of life for humankind, as was stated earlier, this objective is clearly articulated in the epistle to the Romans with these words:  Messiah is the goal of the ‘Torah unto righteousness’to everyone who believes (Romans 10.4). While many individuals and expositors of both the Christian and Messianic orientation may perceive this passage to merely refer to being “personally” led to and only introduced to the person of Yahoshua the Messiah, it rather refers to the internalization of the Torah and the resulting elevation of one’s consciousness to that of becoming a member of the body of the Messiah, and thus a messiah, or an anointed one, as well. For it is too our purpose to become the Word made flesh, as it is the Torah’s purpose in our lives to be the catalyst  and instruction manual for our transformation.

The process for this transformation is described in a book entitled, God-Man, the Word Made Flesh by George caryand Inez Perry. Charting a most profound physiological process symbolically described in what they have perceived in the chapter entitled The Miraculous Journey of Joseph and Mary, the two focus their attention on the Pituitary and Pineal glands located at either side of the Thalamus in the brain. From these two gland, they further speak of substances secreted from them that when fused and arrives at the destination of Bethlehem, which they say corresponds to the solar plexus, allows for the anointing to become a reality. Profoundly, they describe these secreted substances as a white, magnetic, female substance issuing from the Pituitary body, and a gold, electromagnetic, male secretion from the Pineal gland. At the most intimate level of revelation, these secretions are understood to be the “milk and honey” of the Promised Land. These substances provide the physical correspondence to the spiritual awakening that takes place with the individual undergoing this process.

One thing that is to recognized at this moment in light of the above described process, beyond the shadow of all doubt, is that our bodies are filled with cosmic energy and composed of all of the elements and materials found in the universe. Being that our composition is made up of as such, there exists within us a unique capacity to connect not only with creation, but also with the Source of creation, which is the Creator, YHWH, the Eternal Self-Existing One. This process, in the Hebrew tradition, is called Ma’aseh Merkabah. As we have already described this process as the Chariot experience, the Merkabah is a vehicle of consciousness that is able to transport our etheric bodies from earth to heaven. The prophet Yahoshua demonstrated this event and then made it accessible to all who position themselves in the office of prophet, priest and king Yahoshua. It is then that the activation of the supernal light that emanates from the height of the Tree of Life is once again the source of our very life. By positioning himself at the Sephirot of Keter, Yahoshua was able to activate his light as we read in the following passage from the witness of Matthew:Forming in the body around the age of twelve, these substances contain the genetic blueprints of the spiritual Child that is immaculately conceived and then born in a manger. Taken from the Claustrum in the brain, which is understood to be the on-off switch of consciounsess, this milk and honey flows down the semi-lunar ganglia to the solar plexus, where it then gathers and amasses and is finally activated when breath from the pneumo-gastric nerve enlivens it. This is the Spirit breathed into nostrils of Adam and the quickening of Life through the Ruach. All of this is to be achieved through practices of visualization and meditation.

And after six days יהושע took Kĕpha, and Ya‛aqoḇ, and Yoḥanan his brother, and brought them up on a high mountain by themselves, and He was transformed before them, and His face shone like the sun, and His garments became as white as the light. And see, Mosheh and Ěliyahu appeared to them, talking with Him. And Kĕpha answering, said to יהושע, ‘Master, it is good for us to be here. If You wish, let us make here three booths: one for You, one for Mosheh, and one for Ěliyahu.’ While he was still speaking, see, a bright cloud overshadowed them. And see, a voice came out of the cloud, saying, ‘This is My Son, the Beloved, in whom I did delight. Hear Him!’(Matthew 17.1-5).

The prophetic fulfillment of Zeckaryah 4, this event for Yahoshua was the defining moment of his ministry in that it was here that he revealed to his inner circle of disciples the new reality of humanity. The transfiguration also demonstrated humanity’s original connection to the supernal Light that existed before any celestial body was brought into being. It also opened a stream of consciousness that connected with others, like Moses and Elijah, who were also able to elevate their consciousness. Due to the work that the patriarchs and other prophets pioneered spiritually, these experiences are available here and now to all who undertake the process to enter this level of consciousness because of the channel that they were able to open.

When we further examine this narrative, there are idioms present that speak to the true nature of this most revealing experience. With their ascent up the mountain, a recollection to the event at Sinai is conjured in our thoughts. That event, which signaled the birth of the national reality of Israel, was a most consciousness raising occurrence. Here, with Yahoshua a most similar scene unfolded. Their ascent up the mountain symbolized their elevated senses of awareness and perception. It was then that Yahoshua’s transfiguration was able to be perceived by the three. For the three, their minds, hearts and bodily senses had reached a self-controlled, serene and harmonic state which allowed for their ability to experience in this realm. For Yahoshua, it was a complete alignment his will with that of his Father’s which enabled him to receive the “downloading” of the supernal Light within his earthly vessel. Due to his attained level of mastery, Yahoshua was able to activate the Light and connect to his Father at will. This too can be a reality for us after we master ourselves and come to the full submission of our will to the Father’s will.

For it is Light, that which was created in the beginning, that is representative of the presence of the Most High. In fact, in the Hebraic idiom, light is understood as energy bestowing and uniting thoughts [established in] the invisible principles contained in knowledge bestowed by the Head of the Universe [which is] the Force of Unity that maintains and governs all.

The light that Yahoshua became during the transfiguration is an illuminating countenance that emanated from within his being. In fact, due to our bodies composition, which is composed of up to 70% fluids, 30% matter, we are able to use our bodies as electro-chemical conductors, and are able to bring forth this ultimate projection of reality from within. In addition, it is also the electrical pulsation that beats from our heart that makes the transfiguration into our true appearance into Light possible. For Yahoshua, at the moment of his transfiguration, the activation of his light body, as derived from the clearing and proper functioning of both his chakra centers and aural force field, was a matter of the alignment of his spiritual, mental and physical bodies with the will of YHWH. This reality was also made possible by the elevation of his rate of vibration which allowed for him to ascend the Tree of Life which is found along our chakra channels, which are the wheels in Ezekiel’s vision.  Ezekiel described the wheels with these words,

And the likeness of the living creatures: their appearance was like burning coals of fire, and like the appearance of torches, moving back and forth among the living creatures. And the fire was bright, and out of the fire went lightning. And the living creatures ran back and forth, like the appearance of a flash of lightning. And I looked at the living creatures, and saw a wheel on the earth beside each living creature with its four faces. The appearance of the wheels and their works was like the appearance of beryl, and all four had the same form. The appearance of their works was, as it were, a wheel in the middle of a wheel (Ezekiel 1.13-16).

The uniqueness of this transfiguration is that it opened a circuit of energy and light for all humanity to access. While it is commonly thought in our contemporary religious world that this sort of experience is reserved only for the olam haba (עוֹלָם הַבָּא), or world to come, Yahoshua’s act was the fulfillment of his own prophecy that he spoke to his disciple Nathanael, truly, truly, I say to you, from now on you shall see the heaven opened, and the messengers of Elohim ascending and descending upon the Son of Adam ( John 1.51).’ This reality is also spoken of in the pseudapigraphical book of 2 Baruch, who described the countenance of the redeemed, stating

But those who have been saved by their works and to whom the Torah has been now a hope and understanding an expectation and wisdom a confidence shall wonders appear in their time. For they shall behold the world which is now invisible to them and they shall behold the time which is now hidden from them: And time shall no longer age them. For in the heights of that world shall they dwell and they shall be made like unto the angels and be made equal to the stars, And they shall be changed into every form they desire, from beauty into loveliness, and from light into the splendor of glory. For there shall be spread before them the extents of Paradise, and there shall be shown to them the beauty of the majesty of the living creatures which are beneath the throne and all the armies of the angels who are now held fast by my word, lest they should appear, and are held fast by a command, that they may stand in their places till their advent comes (2 Baruch 51.7-11).


The transfiguration directly leads us to the main focus of this essay; the Tree of Life. Earlier we defined the Tree of Life as a demonstrated understanding of the transformation processes derived from the activities that bind to existence, and it is through such intimate understanding that one will be able to access this most encoded teaching.  This is because the transfiguration and the tree of life are intrinsically connected to the experience of the individual who has entered the Work of the Chariot (ma’aseh merkabah) and has ascended the sephirot to the peak sphere known as the Crown (Keter). It is, in fact, the activation of the Light, our original nature and countenance, that demonstrates that one has been granted access to the Tree of Life. Adam, Abraham, Moses and David are other patriarchs who have entered the Chariot and received the illuminating power of Keter. This monumental task is achieved through, study, prayer, obedience, visualization, meditation and  application. The corresponding physical reality is symbolized at the peak of our head, which represents the spiritual dimension of Keter. This area is what is also recognized as the crown chakra.

Composed of the ten spheres that we earlier discussed in the terms section, this most sacred teaching is the essence of the Shema prayer, as its most intimate meaning reveals that the oneness spoken of in reference to YHWH is also a reference to the covenanted connection with His children who are in accord with the Father’s Spirit. This oneness is expressed in the righteous character, nature, words and actions of the individual who has embodied the Mind of YHWH as revealed in the Torah. This is the meaning of the passage from Ezekiel which states, Wherever the spirit was to go, they went, because there the spirit went. And the wheels were lifted together with them, for the spirit of the living creatures was in the wheels (Ezekiel 1.20).

At Revelation 2.7 Yahoshua speaks of  giving those who overcome the right to eat from the Tree of Life. This most powerful promise, in the Hebrew, contains all of the elements of the teachings of a master Kabbalist. Veiled in language, the code of Revelation is the ultimate prophetic utterance and state of consciousness that was experienced by our ancestors mentioned in the Scriptures. Other prophetic visions, like that of Daniel, Ezekiel and Zekaryah are also similar revelatory experienced centered in the Tree of Life.

In regards to Yahoshua’s declaration about being granted the right to eat from the Tree of Life, he us the word netzach which means to overcome. As one of the sephirot on the Tree of Life itself, netzach is the ultimate accomplishment of harnessing and mastering all of the desires of the mind and body and channeling them in the direction of serving the Father with all of one’s being that opens the channel for entering this consciousness. It is only then when self-mastery has been accomplished that one will be able to have access to the ultimate level of existence for humanity to experience. This is the overcoming of which Yahoshua speaks. We are given this code initially at Genesis 4.7 when YHWH informs the enraged Cain that “If you do well, is there not acceptance? And if you do not do well, sin is crouching at the door, and its desire is for you, but you should master it.”

As one progresses and gains more control of this prerequisite condition, it is as such that when mastery is acquired, then one will have a more clear path to receive this all powerful energy that transfiguration affords. In this writing’s opening quote which mentions the Tree of Life passage from Revelation, the principle of having understanding (binah) is implicit in the idea of overcoming (netzach), and thus being granted the right/rite to eat from the Tree of Life. In Revelation 2.7, Yahoshua says, in code, that the one who is able to internalize the vision by heeding and obeying the Mind that is yoked to the perspective of enlightenment is then able to perceive and enter the means of ascent, which is the Tree of Life, where they are able to travel into spiritual realms by concentrating on every concept released with every saying of YHWH to make full the mind in order to bring about a higher consciousness to those abiding in enlightened order and instructions. Herein is found life and life more abundant.

This pronouncement by Yahoshua is the first of seven proclamations prophetically spoken to the seven assemblies in Asia minor of whom were being exhorted to rededicate themselves in faithful adherence to the Torah or else face the most dreaded consequence of permanent and eternal excision from the household of faith. Again, the language utilized with these pronouncements are Kabbalistic through and through, especially when read in Hebrew. The ideas behind them, therefore, are also pregnant with the principles of this tradition. Therefore, their true meaning are only revealed to those who have ultimately mastered themselves by controlling their inclinations, transcending their carnal natures, decoded the Message and thus are able to tap into the Supreme Universal Mind of YHWH. Just as it was the expectation for the seven assembles, so too are the inadequacies which we are beleaguered with to be addressed, rectified, and our observance of Torah re-established, so that we then, might experience the marvelous promises to follow which was assured to the them by the Master himself. The seven promised pronouncements are as follows:

  • To be unharmed by the second death (2.11);
  • To have access to the hidden manna & receive a white stone on which is a new name engraved (2.17);
  • To receive power to rule over nations and given the morning star (2.26-28);
  • To be clothed in white raiment, name etched in the book of Life and name confessed before the Father and his messengers (3.5);
  • To be made into a firm and established pillar in the temple of Elohim, the name of Elohim and the city of Elohim written upon them, as well as Yahoshua’s new name, and (3.12)
  • To be seated upon the throne with Yahoshua in the Kingdom of the Father (3.21).

The Hebraic language and imagery employed in these pronouncements are strikingly familiar to the objective of the cultural and spiritual transmission of the Kabbalah in that both transcendence and the unification of the consciousness of Light are to be interchanged and experienced by the children of Yisrael. This becomes all the more apparent as these pronouncements recall the transforming experiences of the patriarchs Abraham from Abram and Israel from Jacob, undergoing a transformation of consciousness, and thus, a transformation of identity. It is a common Hebraic cultural practice that personal change is accompanied by a change of name, which symbolizes the essence, nature, character and life mission of an individual. Also glaringly apparent are the references to the pillars in the Temple which further refers to the three pillars of the Tree of Life. These pillars symbolize the principles of  justice, mercy and the balance of the poles, and too have a masculine and feminine energy associated with it. The ascendant who overcomes their carnal nature will be able to partake of the celestial energy reserved for the righteous which is channeled through the Tree of Life. This is also a reference to the hidden manna. When one partakes of this heavenly bread of life, the blessing assured in the Priestly Benediction will then become a reality for the aspirant who ascends the Sephirot and receives the illumination upon their countenance, as it is written,

And יהוה spoke to Mosheh, saying speak to Aharon and his sons, saying, this is how you bless the children of Yisra’ĕl. Say to them: יהוה bless you and guard you; יהוה make His face shine upon you, and show favour to you; יהוה lift up His face upon you, and give you peace.’ Thus they shall put My Name on the children of Yisra’ĕl, and I Myself shall bless them (Numbers 6.22-27).


Upon decoding the Message, one is able to traverse the heretofore unknown universe of pure consciousness. As we have already said, the power of the Hebrew language provides those who have mastered it access to the mysteries of the creation. Yet, most importantly for those who have mastered themselves, they will become what is known as the true Words of YHWH, those who fulfill the living will of the Most High, as it is written,

For as the rain comes down, and the snow from the heavens, and do not return there, but water the earth, and make it bring forth and bud, and give seed to the sower and bread to the eater, so is My Word that goes forth from My mouth – it does not return to Me empty, but shall do what I please, and shall certainly accomplish what I sent it for (Isaiah 55.10-11).

Though we are presently beset about with dangers and challenges on all sides, there is a way to rise above the aberrations in society that prevent the Light from entering our vessels. We can compare this matter to that of the modern technological advance of the internet and Wi-Fi access for wireless devices. Interestingly, Wi-Fi is acronym that stands for wireless fidelity, which is what determines and connects a wireless device to a local area network. That the word fidelity is a part of this technology suggests a spiritual symbolic representation of a higher principle. The faithfulness of the service provider providing an uninterrupted connection to cyberspace which one is able to access seemingly infinite information is truly something about which to marvel. As an article from Scientific American describes how all this works, we see even more spiritual parallels with this tech;

WiFi works off of the same principal as other wireless devices – it uses radio frequencies to send signals between devices. The radio frequencies are completely different say from walky talkies, car radios, cell phones, and weather radios. For example your car stereo receives frequencies in Kilohertz and Megahertz range (AM and FM stations), and WiFi transmits and receives data in the Gigahertz range.

To break it down even further, Hertz (Hz) is simply a unit of frequency. Let’s say you’re standing on a pier watching waves come in. As you look down at the waves you can see the crest of each wave roll on by. If you counted how many seconds between each wave crest this would be the frequency of the waves. So if the time between each crest was 1 second that would meant the wave frequency was 1 hertz or one cycle per second[13]. 

While the world is operating on frequencies that are at lower vibrations which actually disconnects them from the ultimate revelation of life, those who follow the teachings of prophet Yahoshua ben Yoseph are allowed access to the most powerful connection that exists in all of creation: the Tree of Life. As the world of Wi-Fi is protected with security codes, firewalls and anti-virus programs, so too is the realm of the Tree of Life. That the Kabbalah Code of Yahoshua is the ultimate guide to our elevation of consciousness and liberation from sin and death, the prophet told an antagonistic crowd of his countrymen,

If Elohim were your Father, you would love Me, for I came forth from Elohim, and am here. For I have not come of Myself, but He sent Me. Why do you not know what I say? Because you are unable to hear My Word. You are of your father the devil, and the desires of your father you wish to do. He was a murderer from the beginning, and has not stood in the truth, because there is no truth in him. When he speaks the lie, he speaks of his own, for he is a liar and the father of it. And because I speak the truth, you do not believe Me. Who of you proves Me wrong concerning sin? And if I speak the truth, why do you not believe Me? He who is of Elohim hears the Words of Elohim, therefore you do not hear because you are not of Elohim (John 8.422-47).

Herein is the sole salvific principle of life for the sons and daughters of Adam; to hear and fulfill the Word of YHWH! This simple and profound life choice holds creation’s most splendid and enlivening gift, that of life. And it is life in the Torah that we must choose in order to experience the harmonic reality of creation that pervades all organic matter that exists. For it is the desire of the Father of all spirits and flesh for us to become one with Him. We too must make the unification with YHWH our chief desire so that our frequencies might elevate to the level of Keter where the pure energy of the Supreme Universal Mind is transmitted into our vessels in the form of Supernal Light providing us with perception and intelligence to bring forth the perfect order of society in accordance with the dynamic laws of the universe and consciousness.

In the final analysis, it should be clear to the reader from this essay that as humans we have the innate ability to elevate our consciousness to a cosmic, interstellar reality. This is clearly articulated in the book of Exodus when it says, go to the people and set them apart today and tomorrow. And they shall wash their garments, and shall be prepared by the third day. For on the third day יהוה shall come down upon Mount Sinai before the eyes of all the people (Exodus 19.10-11). The purpose of this and all other elevations that have and will take place is for nothing less that the evolution of humanity and society into its intended state and harmony, which is the reflection of the image and likeness of the Creator in which we are created, as well as our bringing forth the Kingdom  of YHWH established in justice, righteousness, truth and love. This entire process, as we have discussed throughout this writing, is accomplished through the rigorous refinement of our nature, in obedience to the Torah, which will then unlock dimensions and gifts that have been reserved for those who have toiled with themselves and overcome to be given the right to eat fruit from the Tree of Life. It is then when the world order as we know will be reflective of the higher states of consciousness in YHWH which humanity will have finally entered.

It is my prayer that this writing will inspire you to embark on this awe filled journey within and that your obedience to the Word of YHWH might give you the right to eat from the Tree of Life.

L’chayim/to life!


[1] Guide for the Perplexed. Moses Maimonides – Barnes & Noble – 2004. Introduction-pg. 9[2] Genesis 4.7, Romans 6.12-14. In Hebrew it is called netzach.

[3] Genesis 1.21-25, Ephesians 5.22-33. In Hebrew it is called devakut.

[4] Psalm 119.9, Romans 104

[5] John 1.14

[6] The Cipher of Genesis; the original code of the Qabala as applied to the Scriptures. Carlo Suarès – Shambala Publications – 1970. p. 20

[7] The Energy of the Hebrew Letters. Rav Berg – Kabbalah Productions. 1988. p. 47

[8] What is Torah? Abarim Publications. Arie Uittenbogaard

[9]Dictionary of Torah Names and Words. Shmuel ben Aharon-Wahli and Bora ben Elazar-Finton. #2416 & #6806.

[9] ibid. #5608

[10] ibid. #5608

[11] 1 Corinthians 2.9-16

[12] Sefer Yetzirah 1.2

[13] How Does Wi-Fi Work? Scientific American. Eric Escobar.



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