🙂
In order not to clutter the Spiritual Quotes thread with extended comment—
You wrote: The abstract ideas have a unique existence, and from this existence springs the power that formulates the flows of energy. The individual is aware of this fact as soon as he becomes an advanced student of the immortal game.
“Power is the only fact!”* 🙂
Ein sof, the all-without-another, is yam koach, sea of power. From which, in which and of which all emanations emanate, all currents flow, all manifestations manifest. “It is they and they are It.”
The sea moves: currents and streams and swirling forms. Of this, too, consciousness is. Outside of It, nothing is—including any kind of nothingness that could be thought of as if it were really a strange kind of something. Nothing moves that sea; it moves of itself. That is all.
[From the perspective of t’shuva, return: “All rivers flow to the sea, but the sea is not filled.”]
Keter is the first emanation, the first urge/surge of expression. Hence it is called ehyeh asher ehyeh: “I will be whatever I will be.” (Or: “I am that I am.” Or: “I will be as I become.” ) Keter is not static: within that first emanation is emanation, surge: ehyeh => asher => ehyeh.
“A spark of impenetrable darkness flashed within the concealed of the concealed…” (The Zohar, Pritzker Edition, translation and commentary by Daniel Matt.) This spark is the “impulse of emanation” (Matt, commentary) “flashing through keter.” This impulse is called zohar: radiance.
“Deep within the spark gushed a flow, splaying colors [which become sephirotic vibrations] below, concealed within the concealed of the mystery of Ein Sof.
“It split and did not split its aura [a negation indicating incomprehensibility, only hinted at poetically] was not known at all, until under the impact of splitting, a single, concealed, supernal point shone. Beyond that point, nothing is known, so it is called Reisheet, Beginning…” (ibid)
This is hochmah. (It is also called YHVH.) According to the Bahir: “The word ‘beginning’ (reisheet) is nothing other than Wisdom. It is thus written (Psalm 111:10), ‘The beginning is Wisdom,** the awe of G-d.’ (Bahir, trans. Aryeh Kaplan; however, I have retranslated yirat as “awe” )
And: “YHVH created me the beginning of his Way (reisheet darku), the first of his acts long ago.” (Proverbs 8:22) In the Midrash, R. Joshua holds that “way” (derek) refers to Torah.**
Hochmah is the beginning of Torah/logos and the wellspring of the emanation of et ha-shamayim v’et ha-aretz. But, since hochmah is also called YHVH, the symbolic loop is contained. (It is the rivers of the sea that flow “to” the sea.)
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“The enlightened will shine like the zohar of the sky…” (Daniel 12:13)
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* Henry II in The Lion in Winter (I, however, am lifting it to something other than a socio-political statement—in response to your quote above.)
** From The Classical Midrash, translated by Reuven Hammer, Paulist Press, 1995. For fun, see: http://www.redhotpawn.com/board/showthread.php?threadid=38147.
Originally posted by vistesdI see exactly the same horizon as you and from the same point of view, aware of the fact that there are more than conditioned existences to be understood🙂
🙂
In order not to clutter the Spiritual Quotes thread with extended comment—
You wrote: [b]The abstract ideas have a unique existence, and from this existence springs the power that formulates the flows of energy. The individual is aware of this fact as soon as he becomes an advanced student of the immortal game.
“Power is the only fact!”* 🙂 ...[text shortened]... list Press, 1995. For fun, see: http://www.redhotpawn.com/board/showthread.php?threadid=38147.[/b]
Ain used to be till lately totally unconceivable, for the Human could not conceive the idea of Something that "existed" although it was not "existed". The multileveled contradictions arising, were severe;
But, thanks to the concept of the point singularity, Ain is more conceivable to us today than it were even for the medevial teachers. The idea of "Pressure" I mentioned earlier, it derives from here; for, without Pressure there is not the slightest emanation;
What say you?
😀
Originally posted by black beetlePardon my not getting back to you sooner; one of my practices is to take a “sabbath” from the internet on Shabbos (sometimes I succeed, sometimes I don’t).
Ain used to be till lately totally unconceivable, for the Human could not conceive the idea of Something that "existed" although it was not "existed". The multileveled contradictions arising, were severe;
But, thanks to the concept of the point singularity, Ain is more conceivable to us today than it were even for the medevial teachers. The idea of " ...[text shortened]... om here; for, without Pressure there is not the slightest emanation;
What say you?
😀
Now I think I understand what you mean by “pressure”—might I call it the pressure of vibration, without which there can be no movement/emanation? I think maybe that recognition of the need for “pressure” lies behind Luria’s tzimtzum.
Keter is also called ayin: because there is as yet no creation, formation, actualization. “And from nothing(ness), wisdom comes… (Job 28:12, v’hochmah m’ayin tematzah, reading the m’ as an abbreviation of min: “from” ).
Now, I am going to do my own “riff” here—
In keter/ayin there is already the urge of vibration/pressure, which sets up the rhythm eheyeh-asher-eheyeh. This rhythm expands and carries through the whole affair. Hochmah is the first eheyeh; binah is the second eheyeh; tiferet (or da’at) is the asher that holds them in balance. Without that asher, the yang-yin “split” would be disintegrative.
As the rhythm continues “down” the tree, Asher is the central path (da’at, tiferet and yesod are all expressions of that asher).
—You call da’at enlightenment; I might call it realization. I think we mean the same thing.
Eheyeh-asher-eheyeh can be considered, in a sense, the mantrum of both keter and the whole thing (personally, I use a different pronunciation from the one imposed by the Masoretes). It is the “harmony” (the harmonized rhythm) of the pressure…
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In this past sabbath’s parashah (weekly Torah portion) is the following:
>>> The children of Asher: Imnah, Ishvah, Ishvi, Beriah, and their sister Serah… (Genesis 46:17)
Again, my own “riff”, but I made the following notes—
Asher’s children (Genesis 46:17)—
Asher [a(leph)-shin-reish]: The 8th son of Yakov/Yisrael. Happiness, bliss, blessedness.
Yimnah [y-m-n-h]: from yaman/yamiyn [y-m-n], right-handed, right-sided; also the south—can indicate blessing/prosperity. The sefirah Chesed/Gedulah.
Yishvah [y-sh-v-h]: from shavah [sh-v-h], a level plain; or to set or place; may also be in likeness, agreement, agreeable—possibly indicating comparison (which would fit with the left side). The sefirah Gevurah/Din.
Yishvi [y-sh-v-y]: from the same root as Ishvah, but ending with yod. The sefirah Netzach.
Beria [b-r-y-a (ayin)]: from the root ra [r-a], meaning bad, evil, misfortune, distress, repugnant. B’rya might mean “in the bad”; again on the left side. The sefirah Hod.
Serach [s-r-ch]: “…their sister.” The primary root meaning is to “go free”; it can also mean to grow luxuriously, to overflow (as grapes on a vine), or to overhang; it can mean abundance. The sefirah Malkhut, which is also called Shekinah.
[Serach is the only woman mentioned in the genealogy of tribes in Egypt and the wilderness. (Numbers 26:46; 1st Chronicles 7:30)]
The “four sons” of Asher are the four sefirot in the worlds of b’riah and yetzirah. Asher’s “daughter” is malchut/Shekinah, carrying the harmonized rhythm into the world of assiyah (actualization).
Originally posted by vistesdYes. The image I have for the pressure is the flow of Life through every channel of existence;
Pardon my not getting back to you sooner; one of my practices is to take a “sabbath” from the internet on Shabbos (sometimes I succeed, sometimes I don’t).
Now I think I understand what you mean by “pressure”—might I call it the pressure of vibration, without which there can be no movement/emanation? I think maybe that recognition of the need for “press ...[text shortened]... ” is malchut/Shekinah, carrying the harmonized rhythm into the world of assiyah (actualization).
Your personal understanding is valuable to me; I always had the feeling that the three heavenly sephiroth are out of the borders of our practical work as long as we are formed as we are formed Now. But although they are unconceivable at this stage of ours, they do are the basis of every calculation of ours: if we work not on this basis we have no cosmic understanding, therefore we cannot find a point of calm and safety, thus we are forced to retain forever the forces that they hold in existence these projections of ours
And this is important, because then these projections of ours they look like formations which they are not in harmony with the macrocosmic plexus; and then the natural forces are alerted in order to exterminate these formations of ours, which they are the cause of a massive disharmony within our nature
So the individual knows that s/he is in touch with eheye when he conceives the nature of the emanation of Life; this white bright clear light shines beyond any kind of form and beyond any kind of attitude; and suddenly the individual feels free to let the evil mess with the evil if this is what the evil wants to do
(I only have to)
Do nothing, sit quietly
Nothing Holy😵
Originally posted by vistesdAyin for qeter is an image not familiar to me; on my way qeter is 1, the shining Point in the Circle, Lux Interna;
Pardon my not getting back to you sooner; one of my practices is to take a “sabbath” from the internet on Shabbos (sometimes I succeed, sometimes I don’t).
Now I think I understand what you mean by “pressure”—might I call it the pressure of vibration, without which there can be no movement/emanation? I think maybe that recognition of the need for “press ...[text shortened]... ” is malchut/Shekinah, carrying the harmonized rhythm into the world of assiyah (actualization).
Is it your Knowledge that qeter Is ayin?
For I see each Way under the auspice of the divine name that it rules solely its sephirothic interpretation; thus it seems to me that we cannot mix the methods of the awakening of our consiousness, although we can apply to other systems in order to become able to use da'at effectively
So I understand each sephira in relation with the macrocosmic plexus, whilst I understand each Way in relation with the human nature; so, if da'at is really on one's way, he will definately get the key for Otz Chiim
No created creature can get into qeter, for the agent of its consiousness is the field of the formations. But when my consiousness rises beyond the borders of my thoughts, it gains some fractals of the Lux Interna; and then I Know myself as it is
It is my knowledge that, when I act within the sphere of the beautiful naked woman, it is haniel who acts through me for the fulfillment of his mission
"Gods" are the creations of the created creatures
Each result is related with one's faith because it becomes real just when is beleived as real
But this "reality" is solely a quite small percentage of the mental force that moves freely within the astral world and is organized in the brains of the created creatures
The vast mass of this mental force is organized in non-material forms
The beautiful naked woman represents the dynamism of this mental force, whilst the plexus of absolute mind represents the shape that it takes
Originally posted by black beetleI always had the feeling that the three heavenly sephiroth are out of the borders of our practical work as long as we are formed as we are formed Now.
Yes. The image I have for the pressure is the flow of Life through every channel of existence;
Your personal understanding is valuable to me; I always had the feeling that the three heavenly sephiroth are out of the borders of our practical work as long as we are formed as we are formed Now. But although they are unconceivable at this stage of ours, ...[text shortened]... his is what the evil wants to do
(I only have to)
Do nothing, sit quietly
Nothing Holy😵
Well, I mostly thus far work with one tree across the four worlds: keter-hochmah-binah are in atzilut; chesed-tiferet-gevurah are in b’ria (beria); netzach-yesod-hod are in yetzirah; and malchut is assiyah. Da’at, as it were, forms a kind of nexus between atzilut and b’ria.
But: the tree can be expanded into what is called “Jacob’s ladder”. Then there are four interlocking trees, one for each world. I have not worked with that one, but—for example—malchut of yetzirah would then become keter of assiyah. Da’at, I would say, interpenetrates all four worlds.
Now, in just everyday assiyah, you can perceive (even without deep meditation) the figure-ground gestalt. One sees that the figure-ground iterations must be coherent (or harmonious) or there is chaos. One intimates that figure-ground form a whole gestalt. So, even at that mundane level, one begins to infer the rhythm of eheyeh-asher-eheyeh.
I suspect that knowledge (intimate realization) in any world depends upon the expansion of da’at—for example, one does not proceed from tiferet to binah to hochmah linearly: one expands da’at to embrace them.
The classical QBLHists seem to think that one could reach hochmah, but not keter.
We are, however, in all four worlds at once—interpenetrated. There is no separation, except as our mind separates. And yet the forms are forms as they are supposed to be, including us. They are real, but they are transient and non-separable, like the waves on the ocean. “Maya, too, is Brahman.” Tat tvam asi! You are at every moment experiencing the whole “Tao”, from the deepest atzilut to the nearest assiyah—it is only our realization that we limit.
As the Zen masters say: “There is nothing to attain. Just keep going.” The point is never to escape from malchut/assiyah; only to expand one’s—shalom.
Your personal understanding is valuable to me;
Likewise. 🙂
Originally posted by black beetleKeter is called ayin in Lurianic kabbalah; I have always seen it called ayin. Ein (ayn) of “ein sof” and ayin are the same root word: nothing, not, without, etc. Ayin is like mu in Zen. In modern Hebrew, at least, ayin (or ein) is also used to mean “there is not”, as opposed to yesh, “there is”.
Ayin for qeter is an image not familiar to me; on my way qeter is 1, the shining Point in the Circle, Lux Interna;
Is it your Knowledge that qeter Is ayin?
One book that I have—which I have to re-read here pretty soon!—basically says that the whole thing is a continual “pulsing”: ayin-yesh, ayin-yesh, ayin-yesh (Shimon Shokek, Kabbalah and the Art of Being: Smithsonian Lectures). Etz chaim is the expansion (emanation) of that pulsation.
Ayin-yesh: ground-figure. But the gestalt, ultimately is ein sof.
Keter is still the first sefirot: it is a subtle movement of ein sof; but hochmah is called reisheet (“beginning” ).
In qeter there is no emanation
hochmah is positively Positive and binah positively Negative
heshod is negatively Positive and ghevourah negatively Negative
nezah and hod are both Positive and Negative
yesod is positively Negative and malkhut negatively Negative
So what is the way on which I can see qeter as ayin?
Maybe you are talking about the "ever-open eye of qeter" because it has been mentioned that there is no left in the Ancient One and that all is right... But I do not Know whether or not we may focus, while meditating at the level of qeter, on the "awareness of the transcendent divine light" of "god", which "it fills each point of reality";
It seems to me that the individual who appears to experience "the eye of God lovingly watching over and guarding each one of his children Israel", is trapped into contradictions; for s/he has to commit existential separation of the "righteous" from the "unrighteous", and to identify his/herself with the "good", and so on;
Originally posted by vistesdOh! Unfortunately I was working my post regarding the "eye" at the same time you responded to my question about ayin;
Keter is called ayin in Lurianic kabbalah; I have always seen it called ayin. Ein (ayn) of “ein sof” and ayin are the same root word: nothing, not, without, etc. Ayin is like mu in Zen. In modern Hebrew, at least, ayin (or ein) is also used to mean “there is not”, as opposed to yesh, “there is”.
One book that I have—which I have to re- ...[text shortened]... rot: it is a subtle movement of ein sof; but hochmah is called reisheet (“beginning” ).
Now I understand your point my friend🙂
Originally posted by black beetleFor I see each Way under the auspice of the divine name that it rules solely its sephirothic interpretation; thus it seems to me that we cannot mix the methods of the awakening of our consiousness, although we can apply to other systems in order to become able to use da'at effectively.
For I see each Way under the auspice of the divine name that it rules solely its sephirothic interpretation; thus it seems to me that we cannot mix the methods of the awakening of our consiousness, although we can apply to other systems in order to become able to use da'at effectively
So I understand each sephira in relation with the macrocosmic plex ...[text shortened]... man nature; so, if da'at is really on one's way, he will definately get the key for Otz Chiim
I actually think we can. 🙂
In fact, some of us must. There are two schools of thought: the majority one is that it is best to dig one’s well deeply within a single Way. That may well be best; I suspect that it is. But there are some of us whose Way becomes a patchwork, vagabond garment. That, in fact, is our “Way”. I do not say that lightly.
There are dangers on both sides. But one will not hear me say “Follow me”!
I think you are right: da’at is the key.