The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the Gospel.” —Mark 1:15
Teshuvah is a Hebrew word translated in the Bible as “repentance.” However, its true meaning is “return,” as in one returning to their original state. We use the term Teshuvah in Mormon Kabbalah for a few reasons. The main reason is because we are not leaving our old lives or old paths when we set Ego aside for something new. Rather, we are returning to the path we were already on.
We were with God before we were born (Palms 82:6, John 10:34-36, 1 Nephi 1:126-127 RAV, 17:36 OPV). We knew God, we are all the children of Elohim. By accepting Christ, we are returning to Elohim as Christians, children of Jesus Christ, the Messiah. By studying Mormon Kabbalah, we are relearning that which we already knew. We have merely forgotten and need reminding.
The Power of Three
There are four weeks of Teshuvah, the first is self-reflection. One will read each day of creation and meditate on them, one day at a time. How does each day fit with where one is now? After reflection, one begins the three forms of Teshuvah; Keter: Born Again (accepting and growing in Grace), Geburah: Return (repentance), and Chesed: Restoration (healing). Each of these have seven steps, each modeled after the creation. And, each step is preformed daily. We will repeat these steps as we grow in Christ’s Grace. Thus, even after moving beyond this level in our Mormon Kabbalist studies, we continue the practice.
These steps serve us as we grow in Christ’s Grace. We are fully perfected in Christ the moment our hearts are pierced. As our kli (heart or vessel) is cleaned, our perception is changed. This will continue as we grow in degrees of Grace. Teshuvah is a constant path to becoming what we truly are. To us it appears as a circle spiraling up, but to God it is a straight path moving forward.
The Sefirot
The fruit of the righteous is a tree of life; and he that winneth souls is wise.” —Proverbs 11:30
In Mormon Kabbalah, there are 12 Sefirot, ten visible on the Tree of Life, one invisible, and the twelfth Sefirot is the Tree itself, En Sof. The 10 Sefirot (Hebrew for “emanations”) are the 10 attributes of God in Kabbalah, through which Ein Sof (the Everlasting name of God) reveals Himself/Themselves to humankind.
There are a few different ways of using the Sefirot. Some Kabbalists study and grow from attribute to attribute, while others see them as an urim and thummim. As an urim and thummim, the right and left sides create a series of “lenses” for the natural eyes, while the center creates a series of “lenses” for the third or spiritual eye. Through this urim and thummim, God helps us see both the physical realm and the chain of higher metaphysical realms.
In this class, we will do both; using the Sefirot for growth and as seer stones. We grow from Sefirot to Sefirot in Christ’s grace, and seeing the world through spiritual eyes by the power of the Holy Ghost. Here we will give a quick over view of each Sefirot and how one may grow their perspective with each as we grow closer to God.
The First Three Sefirot, Before the Seven Days of Creation:
1. Keter (Crown): Keter is the topmost Sefirot, it is where we must begin—with God, and where we end—in God’s presence. It is the light of Keter that illuminates all of Creation, it is the light that separates the darkness. Keter is the beginning and the end with no beginning and no end. Keter is before the Creation.
2. Da’at (Knowledge): The greatest wisdom is to know God. This knowledge comes at a price. We must put the false gods of pride and Ego behind us. We may be seen as weak before the world because we give of ourselves as Christ gave His life for us. Yet this is the true knowledge. Da’at is before the Creation.
3. Chokhmah (Wisdom): It is one thing to know there is a God, but true wisdom— divine wisdom—dictates that we submit to God. We do not take upon ourselves the name of Christ in vain but become the children of God—Christians. We let go of Ego and begin the work of bringing Heaven to Earth. Chokhmah is before the Creation.
The Seven Sefirot of the Days of Creation:
1. Chesed (Mercy): We cannot perfect ourselves except through Christ. Jesus Christ is the ultimate example of God’s mercy for us. As we follow Him, turning our lives over to the Prince of Peace, the light separates from the darkness and we become the peacemakers. (Genesis 1:1-5)
2. Gevurah (Judgment): In the Fire of the Holy Spirit we are judged and found worthy, having been washed clean (the water dividing from the water) by Christ’s mercy. Being the pure in heart, our perception changes—we see the world through new eyes. We see God’s hand in everything around us. And eventually, we in a very real way will see God. (Genesis 1:6-8)
3. Tif’eret (Compassion): With our new eyes we see things as they are, which opens us to love others, even those we don’t know or that have hurt us. The dry land appears and we stop the selfish cycle of pride Ego brings and extend mercy because we have been given mercy (Mosiah 2:29-36 RAV, 4:16b-21 OPV). God has judged us and made us whole, we in turn bring this same light of life into the world. (Genesis 1:9-13)
4. Netzach (Endurance): We are the covenant people of God, and just as God will keep His covenants with us, just we must keep ours with Him. This cycle of staying hungry for righteousness and keeping the Law as we understand it is how we grow in Grace. We do this by following the lights in the firmament. (Genesis 1:14-19)
5. Hod (Submission): Only in meekness can we gain all the Father and Mother have for us. Once we gain true, godly perspective, we see bad things don’t happen to good people, things happen to all of us—good and bad. It’s our reactions to these things that determine who we are, not the causality (Omni 1:46-47 RAV, 1:26 OPV). This allows for the creation of the fish of the sea and the birds of the air. (Genesis 1:20-23)
6. Yesod (Foundation): The foundation of true transformation lies in how we interact with, and not just perceive, the world around us. We seek and speak truth, we do not judge others, we are a comfort to those that stand in need of comfort (Matthew 7:1-5; Mosiah 9:38-41 RAV, 18:8-10 OPV). The light of God from Keter shines into the world through our actions. We shed Ego and pride for godly altruism. This is the very foundation of righteousnessm, and Adam and Eve are formed. (Genesis 1:20-23)
7. Malchut (Exaltation): We are now walking the path of exaltation in our innermost thoughts and outer expressions. We are transformed into new beings. No longer yearning for worldly possessions, dividing people by what they have or have not, looking at worldly things we desire; but seeking the spiritual things we need. By seeking entry to heaven we now see heaven isn’t a destination to arrive in but a state of mind we’ve brought to Earth. Now we rest. (Genesis 1:24-31)
The Plan of Happiness
Teshuvah is a return to the path of happiness we’ve been separated from by Ego. Ego leads us to sin, which can give us a false sense of happiness. Eventually, however, we see how hollow this “happiness” is. The grass is continually greener on the other side of the fence, just out of reach. But forever the “one more” of Ego’s greed only seeks another object that will never truly satisfy us. This is why Lehi taught that “mankind is that we might have joy” (2 Nephi 1:115 RAV, 2:25 OPV).
We are tempted by Ego to think returning from sin leads to eternal sorrow as we come to Christ with a broken heart and contrite spirit. Teshuvah leads us past the illusion of the happiness of Ego’s worldly pleasures. True happiness comes when we reject Ego for altruism and the spirit of ubuntu. This is best understood by the two greatest commandments: Love God, and love thy neighbor as thyself. Why? Because God loves us as a parent loves a child, only infinitely more so. As we grow to love God, we cannot help but grow to love others.
This path leads us into the eternal bliss of God’s love. It is a world that can only be understood by those who’s eyes have been opened through Christ. These see the world as Elohim does. Over time, our growth in Grace returns us by restoring our vision of the world as it truly is; a blessed creation of God. That is to say, by changing one’s perspective Teshuvah changes all of reality. Remember again what Elohim said of the creation, of us: “It is good.”
Assignment 7: Teshuvah Week 1
In more than 300 words, describe your experiences meditating for 7 days, preferably in a row. How long did you mediate? Did you notice a change in yourself throughout the week as you meditated? What does teshuvah mean to you, and do you feel closer to the Lord after this week’s mediation? Why or why not?
Please send your written assignment to David Ferriman: dferriman@cjccf.org