Differentiation

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Differentiation

#1 Postby Guest » Tue Jan 11, 2005 6:59 am

I have a question about differentiation.

As I understand it we believe (in the Sophian tradition) that the purpose of our incarnations and free will was differentiation. This was so we are not mindless automatons that love God because we have to. I also understand that we must break free of Ego to find enlightenment, so I assume this differentiation that we have in an enlightened form is not like our egoistic state but a non-dual form of oneness and differentiation at the same time.

From what a friend of mine says who is into Budhism, he believes that the point of enlightenment is to lose all differentiation and self.

I have used the analagoy of the drop of water... where in gnosticism we believe that we are a drop of water where the whole ocean poors through us vs. the idea of a drop of water returning to the ocean to be consumed.

Can we discuss this whole concept in more depth?

Blessings, Mark

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The Unspeakable

#2 Postby Tau Malachi » Tue Jan 11, 2005 11:22 am

Greetings Mark!

At the outset of this discussion it seems important to remember that whatever concept of self-realization or enlightenment we have it is not self-realization or enlightenment but only a concept in our minds. The truth is that with different words we could well be pointing to the very same experience, for whatever we might say is merely to point at the truth - by nature it is unspeakable ("secret"). So all teachings on self-realization or enlightenment are provisional, their aim being to facilitate the enlightenment experience.

The question becomes: Is cessation itself enlightenment and liberation, or is cessation akin to a womb in which the dawn of enlightenment occurs? Our method of speaking about the enlightenment experience is meant to suggest the latter - that cessation is a state of profound emptiness that at one and the same time is a dynamic fullness; hence an emptiness that becomes Divine illumination.

This Divine illumination in our experience is a state of pure radiant awareness in which oneness and multiplicity do not contradict one another - the individual and universal are completely interdependent and interconnected, and there is a conscious unification. The nature of the Self is No Self, and in this awareness Enlightened Being arises, the Christ Self.

You are quite correct, this is not the egoistic self, for there is a pervading awareness that there is no such thing as any independent and substantial self-existence; this Self is in oneself, and is within everyone and everything equally - it is the Self of every self, Soul of every soul. This experience of the Self encompasses everyone and everything; hence "it" is, indeed, No Self. The experience is one of self-transcendence; the egoistic self does disappear, but Enlightened Being, the Christ Self, arises - after all, in compassion the Enlightened Ones continue to appear.

The term we actually use in our teachings is individuation - an individual enters into cessation, thus there must be a full individuation in order for cessation or repose to be "attained." In this sense individuation is obviously part of the process. Likewise, having entered into cessation Enlightened or Realized Individuals arise; again, obviously individuation is part of the process.

The problem is, however, that we are often attempting to understand this in terms of mental consciousness, which is inherently dualistic, and and we are trying to understand it apart from the experience itself. Frankly, either way of speaking about the experience, whether as the ocean pouring through the drop of water or the drop of water merging with the ocean is only a partial truth! :wink:

Quite honestly, in using relatively unorthodox means of speaking about the enlightenment experience we are simply attempting to breakthrough concepts of it that might be an obstruction to the actual experience - it is completely a provisional explanation either way, nothing more and nothing less.

Until enlightenment dawns, whatever we say or believe about the enlightenment experience is likely to prove false in the experience itself, or at least very different than we thought. For example, in terms of the idea of Supernal Consciousness, that which we thought of as "above" and so removed from us is discovered to be "above" and everywhere "below."

Here we can share something. If "I" think I possess Divine illumination, then I am self-deluded; likewise, if "I" think I do not possess Divine illumination, then I am equally self-deluded. You see, enlightenment is not a fixed or static state in the way we might initially think of it - it is fluid and flowing, and rather than a fixation to clarity it is more akin to a very rapid flickering between clarity and confusion, this producing the state of Divine illumination.

At this point, by the way, I'm smiling and chuckling because as spiritual people, it seems, we think about and talk about what we can't actually think or speak, hoping to enter into the experience of it - the funny part is, some times this method works! :lol:

Blessings & shalom!
Tau Malachi
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Guest

#3 Postby Guest » Tue Jan 18, 2005 5:36 pm

The idea of whether to talk about it or not has been an ongoing discussion with one of my friends. He is into taoism where there is a saying that any time you talk about something spiritual it is inherantly false.

We have finally agreed that even though dialog on spirituality is flawed (since we're talking about something that you can't express in words), it is still a good thing and opens us to the spiritual. It's like training your mind to be in a certain frame of reference.

Blessings, Mark

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#4 Postby charlie » Tue Jan 18, 2005 9:16 pm

hi malachi and mark!

this topic comes up for me quite a bit and in a variety of ways. please excuse any clumsy use of words on my part ;)

in some ways it seems that this individuation is key to the whole 'point' of this life experience. something akin to how human dna differs slightly from one to another, always unique (there are even slight differences that arise in identical twins). when two different 'halves' merge, another unique being comes along. even though we often see our own dna as being 'fixed', the possibilities for children between the same two parents is apparently endless.

at the same time, the nature of the interaction between individuals is very dynamic, much like hydro- and thermo-dynamics, as well as the stock market, each molecule's behavior affects that of all the others, and the environment as a whole.

going out on a limb here, it looks like that which is flawed in communicating experiences can, through divine grace and skillful means, create something unique and 'new' which may prove to be an evolution of sorts. I'm looking at this specifically in how two or more can and often will use at least slightly different words to describe something that is basically the same. sometimes the subtleties that come through one's words to another can spark at least the dawn of another revelation, and these sparks often seem to be birthed from the very 'flaws' of communication that cause different people to use different words.

------------

all that's fine and dandy, but I don't want to ignore an inherent danger in this 'flaw'. sometimes one can communicate a particularly profound and subtle experience to another and the other can (quite subtly) form expectations about how their own experience 'should be', and quite a few other such stumbling blocks can pop up. luckily we are blessed with much, particularly tzaddikim who are present for such communication, that can help with this.

it seems that this 'flaw' exists on nearly every level of interpersonal communication. she could say she wants rice, I think she means minute rice, but she means wild rice. she could smile at me, I think 'she likes me' she thinks 'he is ridiculous'. we say 'god' and one person thinks of a ghostly giant bearded man who lives in the sky and shoots lightning from his finger, yet another will think of endless light or how this force that moves through all things and also IS all things. and all no-things LoL.

I wonder if there is something to be learned about this in stories of the virgin and the whore? about being all accepting yet never 'tainted' by what is accepted, seeing All of this transpire and not grasping at any of it.

at any rate, communicating about such things seems much more powerful when the I-thought, self-grasping, self-will, etc. aren't so involved. many things from study come to mind with this topic, like where it's written 'when they take you to their kings and judges, think not of what you will say, for in that moment the holy spirit will speak through you' (not exact quote), '...where two or one are gathered in my name (interesting contemplation), I am with that one'.

it sounds like we have available to us the means to see the benefit as well as the means to avoid the detriment of the 'flaws' in language. I'm interested in anyone's views, corrections, or expansions on any of this. in fact, if I couldn't communicate about any of this.. well, I'd have some problems :wink:

Praise God for opportunity and possibility! Praise God for Tzaddikim! Praise God for analogies!

Guest

chutes and ladders

#5 Postby Guest » Tue Jan 18, 2005 9:19 pm

Greetings All!

This discussion reminds me of the old children's game of chutes and ladders. These are the thoughts that first came to me on this topic:

Our mental juggling of spiritual concepts can be either of these, chutes or ladders, or both at the same time. In this case I am arbitrarily defining a chute as a slippery slope into a pitfall, and a ladder as a step by step ascent to higher levels. Generations of adepts have discovered various mental processes, ladders, that can safely and surely lead us to ascend into more rarefied states of consciousness. Yet conversely these same mental processes, which by their nature are based upon duality, can be a hindrance or distraction, chutes, if they become too dogmatic or become objects of obsession or self-grasping.

In other words, a ladder is but a tool. If one merely stands there and looks at it, talking to others about it's attributes, there can be no ascension. The ladder itself does not raise one, it is through one's effort to climb it that one reaches the desired summit. Once a certain level has been reached, however, it is no longer required. Eventually one must reach the end of a particular ladder and either get off at the point at which it ends, fall off entirely, or, having chosen a ladder that leads not to the promised level, be cursed to climb back down and start over again. (I, as some few others here likely do too, know the latter instance rather intimately.)

Even so, one who has received something of a certain enlightment via such a well trod ladder as that imparted by adept Kabbalists, especially Yeshua Messiah, can hardly help but to recommend it's use to those who may find it helpful. Just as words are crucial elements of communication, symbols to convey or express meaning that are not the actual meaning in themselves, it seems to me that certain practices and concepts fulfill the same function. Through the word "enlightenment" we get a suggestive glimpse of a noble ideal in order to aspire to it, but one cannot become enlightened merely by saying the word over and over. This is something that most of us know from experience as well. The old saying goes like this: Why do you keep hitting your head against that brick wall? Because it feels so good when I stop!

Of course, I should also posit that the chute serves a function no less important or divine than the ladder, a quick slide back down to the proper place perhaps saving one from the greater pain of attempting to ascend to a level that they are not spiritually prepared to attain. This too, I can speak of from direct experience.

Disclaimer: The above is just another example of the duality of juggling mental concepts, so it must be inherently false, or perhaps the most insidious admixture of all - a half-truth! :wink:

Shalom!

Shane

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#6 Postby Rebekah » Wed Jan 19, 2005 12:19 am

Greetings!

The difficulty with words seems to be that they are like the proverbial finger pointing at the moon; as you point out Shane, they are symbols to convey meaning and fall far short of the actual experience. Yet our words are also talismanic and energetic.

In contemplating milah-circumcision, the meaning seems to indicate an inward circumcision rather than anything outward, a purification of the mind and heart in a covenant of Grace. This seems to apply as well to our use of the Word. For our part we seek to be mindful of the words we use and the meanings they convey, and to be as precise as possible. How they are received we leave to the Holy Spirit!

Blessings and shalom!
Rebekah
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Chariot of the Human One & God

#7 Postby Tau Malachi » Wed Jan 19, 2005 12:59 pm

Greetings everyone!

What delightful posts - a blessing to read and contemplate.

What comes to my mind in this contemplation is the Hebrew word merkavah, which means both chariot and throne; hence the throne-chariot. According to Genesis God creates with the Word, and that creation is as a vehicle of God becoming conscious of Godself, of God being Godself, the Emanator/Creator; and so it seems with us and the Word. It would seem that words only become a problem when we forget they are only the vehicle and take them to be something more than what they are - talismanic and symbolic.

It is as though through contemplation and meditation we ride upon words and thoughts into deeper insight, knowledge, understanding and wisdom, thus transcending the words and thoughts - they being a vehicle of this transcendence when understood in their proper context. Likewise, through words energy-intelligence can be conveyed, when the real intention and power of words is understood - energy moving within and behind them; hence they become a vehicle of transmission. This is reflected in our study of letters and words in the Tradition as energy-intelligences or beings-forces; our study of Torah and Gospel: the God-Spell.

Yet, in much the same way that we must be aware of our ignorance in order to realize our need for gnosis or enlightenment, we must know the shadow side of words in order for them to be vehicles for the transmission of Truth. This, of course, gives way to a play of the Word within words, for no longer are we bound to the "letter of the law" but rather cleave to the Spirit of the Word.

This is truly a powerful contemplation that can be taken in many directions - think about it! We have said there is a shadow that moves with words, and we are told God speaks creation - is there something of a deeper mystery here regarding God and demuirge, all surrounding the Word-Logos? Likewise, is there a hint to the doctrine of vibration, cordant and discordant, and to alignment and harmony as integral to reception-transmission? If our words are provisional, what is the matrix of creation? It seems in this dialogue we have stumbled on to something key in Gnosticism - specifically to non-dualistic Gnostic Schools.

And Yeshua said, "Be passer-byers."

So, then, our words and thoughts are vehicles of a journey in mind? And the matrix of creation is what, and this world is what? :lol:

This is where the contemplation carried me this afternoon...

Blessings & shalom! :D
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cosmic vehicles

#8 Postby Perseverando » Thu Jan 20, 2005 9:29 pm

Greetings All!

And so the matrix of creation is... a vehicle for the journey of the mind - evolving consciousness. And the world is... also a vehicle for consciousness evolving? Vessels actually? Is this what was implied, Tau Malachi?

It's easy to view the physical body as a vehicle, with a soul or spirit inhabiting it, per se. This is a common idea among those who accept the reality of soul or spirit, whether in faith or gnosis. But the whole of creation as a vehicle... now this is so obvious, and yet I have never thought it quite like that! My mind is getting bigger the more I contemplate upon this.

So the body is a vessel for the unified Nefesh, Ruach, and Neschamah, which are in turn vehicles for Shekinah. I am on the right track here?

God speaks creation, and creates with a Word, the Christ/Logos (vide John 1:1). And the Word is created by Letters, which are living entities, each with it's own vibration. Just as our own harmonious vibration of Holy Names can trigger changes in consciousness and thus reality, so God spoke the matrix of creation!

This brings to mind the verse entitled The Alphabet from the midrashic Haggadah, which, since it is so short and sweet, I will quote here:

“The Alphabet
When God was about to create the world by his word, the twenty-two letters of the alphabet descended from the terrible and august crown of God whereon they were engraved with a pen of flaming fire. They stood round about God, and one after the other spake and entreated, ‘Create the world through me’.
After the claims of all these letters had been disposed of, Bet stepped before the Holy One, blessed be he, and pleaded before him: ‘O Lord of the world! May it be your will to create the world through me, seeing that all the dwellers in the world give praise daily unto you through me, as it is said, Blessed Be the Lord forever. Amen and Amen.
The Holy One, blessed be he, at once granted the petition of Bet. He said, ‘Blessed be he who comes in the name of the Lord.’ And he created his world through Bet, as it is said, ‘Bereshit, God created Heaven and earth.’
The only letter that had refrained from urging its claims was modest Alif, and God rewarded it later for its humility by giving it the first place in the Decalogue.”

Hmmm... Now there are so many mysteries revealed and concealed in this short verse, the fruit of it's contemplation should perhaps become a discussion of it's own. Let me attempt to keep on topic here, perhaps even returning to the intent behind Mark's original query.

The "decalogue" from the above quote, in which Aleph takes "first place", is considered to be the Ten Commandments by biblical scholars, so we can naturally equate Aleph with the first commandment "Thou shalt not have any gods before me." But the greek word "decalogue" literally means Ten Words - thus we know it as describing the Sefirot of the Kabbalah. First place "in" this decalogue would be the Netivah-Path Aleph, from Keter to Hokmah, according to this ancient midrashic text, a "secret" which wasn't commonly known or accepted by tarotologists until just before the turn of the century. And this Path is also numbered 0. This speaks of the nature of Keter when receiving from the Ain Sof Aur. Aleph is valued as 1 by gematria, which speaks of the nature of Keter as imparting to Hokmah. Thus while we would agree that, being first in order, Keter is numbered "1" on the Tree; but, in its unmeasureable Unity, Yechidah, it could also be numbered "0" for it's infinite measure. Thus the first, albeit very subtle, duality is generated. This continues on down the Tree unto Malkut.

This shift in polarity from that of imparting to that of receiving, from Sefirah to Sefirah down the Tree, and from one Kabbalistic world to the next, such as is depicted by the Lightning Flash or Flaming Sword, would likely have led to a certain overplus and disbalance of each Sefirah's force before imparting and becoming balanced by the Sefirah which follows and receives from it. This period of overplus disbalance or disharmony between each emanation would be naturally tend to be expressed by the Netivot-Paths as a shadow side of each Letter. At which point do these lead to the creation of the demiurge, it's archons, and most especially, the klippot?

This may be revealed by the verse above, for the Letters existed BEFORE God created the world with them, in particular Bet. And recall how Bet wishes God to create the world through him since the dwellers of the world give praise through him. Apparently there is implied here a world in existence prior to God speaking the Word to create the world (as we know it one might suppose.)

Perhaps the world which pre-exists in this regard are the Universes of Adam Kadmon and Atziluth, respectively. And the creation of the manifest world begins with the creation of the Archangelic world, Beriyah - Creation, which is, of course created with the letter Bet in accordance with the above verse! From Beriyah - Creation to Yetzirah - Form, unto Asiyah - the manifest universe/world.

As such the Word - Christ/Logos, and the Netivot-Paths and respective Letters are indeed pre-eminent in the primordial Tree of Adam Kadmon. But upon the four subsequent Kabbalistic worlds we have the vibrations of disbalance and disharmony, like reflective echoes, which became demiurge below the supernals in Aztiluth, archons in Beriyah, demons in Yetzirah, and klippot in Asiyah. I realize I have radically oversimplified this, of course, but am I getting closer to this mystery of differentiation, individuation, of words and letters and their vibration, both harmonious and discordant? These are the thoughts which came from my bigger mind.

Shalom!

Shane

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The Demiurge

#9 Postby Tau Malachi » Sat Jan 22, 2005 10:58 am

Greetings!

It is said that En Sof (the Infinite) emanates Adam Kadmon (the primordial human being), and in turn Atzilut is the emanation of Adam Kadmon; and this emanation is said to be internal, as though Thought in the Mind of Adam Kadmon, which is Thought in the Mind of God, according to the teachings. Of Thought we may say, it is the Word internal to God and to Adam Kadmon.

Now, to gain insight to Creation (Beriyah), we may say that this Thought becomes Speech, thus becoming externalized, which leads to Formation (Yetzirah) and Making (Asiyah). When the Word is spoken, though spoken it remains Thought in the Mind of Adam Kadom and in the Mind of God. This "externalization" of the spoken Word gives rise to the subject-object relationship; hence to dualism in consciousness (the demuirge) and the admixture (archons) that naturally follows. Thus, distortions or perversions occur in the Sound-Vibration (Word), and admixture and darkness enter into Creation and play out in Formation and Making/Action.

Where does the potential of dualism come from? For the sake of contemplation, let us assume that Adam Kadmon is initially unaware of the Sacred Unity of His-Her Mochin (Mind) and the Mochin of God; hence though the ground Mind in the Human One is the Mind of God, at the outset this Unity occurs in an unconscious state. Thus, when Thought arises in the Mind of Adam Kadmon, in a manner of speaking, so also does the sense of "Self," which gives rise to the sense of "Other," and invokes Speech, which as it turns out creates, forms and makes this play of Self and Other, subject-object, and all of the dualism that follows. This contemplation, of course, provides some insight into the teachings of the Order of St. Martin regarding Adam Kadmon as the "demiurge," the potential that becomes the demiurge existing in the primordial human being.

Of course, in this process Adam Kadmon is asleep and dreaming, yet this dream (emanation-creation-formation-making) is the vehicle of individuation and awakening; God, as Adam Kadmon, is the Being of the Becoming, and is Becoming-Awakening through it. The matrix of creation is, thus, the Merkavah of the Being in the process of Becoming-Awakening; as are all realms and worlds that appear, and all beings that appear in them (the entirety).

Indeed! The body is this vehicle, and so also is the world - for the body that appears and the world in which it appears are completely interdepedent and interconnected, they are inseparable from one another; the body is the world and the world is the body. In this light, consider the "salvation of the world" in the Risen Savior - his mystical body that is raised up and that ascends is the entirety, it is the whole world and all that is in it!

There is a great mystery in the Awakening, for in the Awakening of individuals it is as though cell by cell the body of Adam Kadmon is Awakening; yet, in the Awakening of each cell of this mystical body, the entire body is Awakened and it is as though Adam Kadmon is Awakened - every individual is the One, and is the All as the One.

In the midst of this we can say that the Tree of Knowledge of Good and Evil begins in Da'at of Beriyah, just as the Word passes the "from the throat, through the mouth and out of the lips of Adam Kadmon." There, the Day and Night Side of the Tree come into being, and the continuum of creation is set in motion.

Now we can speak something of the mystery of the Gnostic and Light-transmission, for when this transpires between a Tzaddik and their disciple, both the Tzaddik and the disciple vanish, and there is only the Anointed One. In this unity the transmission is mind to mind and heart to heart, and there is no gap of subject/object for falsehood or darkness to enter into play - there is Knowing Being; hence True Gnosis. It is as though there is a Knowing with the Mind of Adam Kadmon. The perfection of this Knowing occurs when the Sacred Unity of this Mind and the Mind of God is realized; such may be called the "Christ Mind," though in truth it is supernal or supramental in nature (beyond what we typically call "mind").

Creation is a figure of speech!

This drives into the very heart of the Melchizedek Teachings in the Tradition - May Mother Sophia bring us into understanding, amen.

Blessings & shalom! 8)
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creation as a figure of speech

#10 Postby Perseverando » Sat Jan 22, 2005 11:40 pm

Greetings All!

Ah, so it is via the spoken Word, extending a primordial thought generated on a supernal or supramental level, that subject and object, duality and the demiurge emanate in the Creative world of Beriyah!

And so, in a supramental state of true Yechidah/Unity in Christ-mind, all of that which is created would simply vanish - the three worlds Beriyah, Yetzirah and Asiyah would fall away, like ephemeral veils, and cease to be in any real sense, which is beyond our mundane concept of such a thing. Yes... and as soon as the mundane mind kicks back in, the whole world is recreated in an instant!

This gives me an additional insight into the Kabbalah of Nine Chambers, the AIQ BKR, where we see nine chambers each with three Hebrew letters which total to 111, 222, 333, 444, 555, 666, 777, 888, and 999. I had always thought of these tripartite numbers as being reflective of the three supernals in manifestation through the Sefirot. But now I see that they are particularly reflective of the three worlds of Beriyah Yetzirah and Asiyah and the duality and darkness that goes along with them as well. This gives me a deeper insight into the number of the beast as 666, often associated with the Sun and Tifaret by some Kabbalists. But when viewing the AIQ BKR as representing these three worlds of Creation, Form and Making, we can see that 666 is a number of admixture, and would include the nature of the Klippah of Tifaret on the Night Side as well. But now we are getting into gematria, which isn't really the direction of this topic. Let me attempt to get back on track.

The teaching that Atziluth is an inner universe, the thought or dream of the thinker/dreamer Adam Kadmon is particularly provocative. Just the thought of it gives me a fleeting glimpse of the very root of consciousness, the dream-like nature of the worlds, and the creative impetus it generates! Fantastic.

So the letters of the alphabet and connective Netivot-paths they are representative of, which would appear to be pre-eminent in Tree of Adam Kadmon according to the Haggadah, are the primordial building blocks, or engrams as it were, of it's consciousness/thought? A question comes to mind of the nature of these in the world of Adam Kadmon. It is said that they are living entities - is this an allusion to their ever evolving nature?

Something tells me that it is only by attaining to this supernal and supramental attention in Christ, that any real answers to these questions may be had. Even so, I am thankful for the blessing of letters, words and language, which, beyond their usefulness in the mundane world, serve as vehicles for the transmission of Light. Elder Rebekah is so correct in pointing out the great responsibility we have for using our words thoughtfully in our everyday interactions. May the Holy Spirit help us all to make our words true vehicles for this Light.

Shalom!

Shane

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an additional thought

#11 Postby Perseverando » Sat Jan 22, 2005 11:41 pm

Greetings All!

An additional thought: It seems that all this talk about differentiation or individuation on the Tree, the symbolic nature of words and language and the pitfalls of their use and apprehension as well as their divine role in transmission, the five Kabbalistic worlds or olamot, et al, tends to get us away from the truth that all of these are aspects and emanations of the One. In this way, even the darkest shadows which may be cast by words in Asiyah come from the self-same letters and words as they were originally formulated in the cosmic mind of Atziluth. As I have heard numerous times in my short time here, the mind which is asleep and in darkness is the same mind that is awakened and enlightened.

Shalom!

Shane
Last edited by Perseverando on Sun Jan 23, 2005 8:11 pm, edited 1 time in total.

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The Word

#12 Postby Guest » Sun Jan 23, 2005 10:10 am

Greetings All,

This topic brings me to the contemplation of the joining of the first chapter in Genesis with the first chapter in John. Upon contemplating the union of these two an inspirational writting came that seemed appropriate to share in light of this conversation.

The Word was, is and shall be with God and as God, beyond and through, moving forward yet abiding. This Word was in the beginning and the end yet continually in repose beyond and within. When God created the Heavens and the Earth, the beginning and the end, the Word was set in motion. All things came into being through the Word and without the Word not one thing came into being. Before the Sun of God the earth was a formless void lost in forgetfulness. Darkness and ignorance covered the face of the deep. And God said, "Let there be Light" at this a wind swept over the face of the the waters and the Holy Spirit manifested as the Mother and the Sun of the Human One was born. This Light shines in the darkness and the darkness did not overcome it. God saw that the light was good and God saparated the light from the darkness. This is the first day, the day that is the last, as the annointed has said, "Iam the Alpha and the Omega, the first and the last, the beginning and the end."


Many Blessings and Shalom!

Sunny

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One Word

#13 Postby Elder Gideon » Sun Jan 23, 2005 11:54 am

Shalom All!

Wow! What marvelous contemplations! Mysteries of the Word would be inconceivable if it were not so ordinary in our experience!

Sunny's uniting Genesis 1 with John 1 is not only inspired, it seems to follow Saint John's intention begining his Gospel with "Bereshit"! Penetrating more deeply into these mysteries of Creation by way of the Word, mystical Christianity has right in the outset of a canonized Gospel of the Cosmic Christ. Can one man as Yeshua embody the whole of this Word? Certainly not, but, as noted at the beginning of this entire topic, we know in faith that the Word poured through Yeshua.

In contemplating individuation and Word, aren't we also contemplating mysteries of The Body of Christ? If this the Creation as we affirm in Sophian Gnosticism, than where isn't this Body? "In my Father's house are many mansions". The body has many well-founded associations with a house or dwelling, which we also remember to be the Hebrew letter Beth, spelling beginning, Bereshit.

While we affirm the whole of Creation to be this Body of the Christos, the same could be said of the whole of Creation, the Christos, being a Tree of Life. In the Great Tree, how this is so is made more plain. The light emanations (sephirot) of Atzilut are a perfect unity undivided; this olam proper is the Tree of Life. Yesod of Atzilut, we understand to be the Da'at of the olam "below", namely Beriyah, where begins the Tree of the Knowledge of Good and Evil; this duality and polarity plays out an increasing distortion of the Word all the way "down" to Assiah.

Emanation is very much like what Meister Eckart called "the Word spoken, which remains within." If Atzilut is this "within" where the Word is heard undistorted, then it seems that what is "spoken" occurs at Beriyah, Yetzirah and Assiah. However distorted or differentiated the Word of the Knowledge of Good and Evil becomes, all words shares the same root in perfection, the olam of Atzilut. How profound!

javascript:emoticon(':wink:')

Shalom!

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Adam Kadmon

#14 Postby Tau Malachi » Mon Jan 24, 2005 10:31 am

Greetings everyone!

Indeed, all is the emanation of Or Ain Sof (the Light of the Infinite), and therefore all exists in Sacred Unity; yet, on account of the demiurge (cosmic ignorance) there is an illusion of separation, which becomes the relative reality of sentient beings - thus we hear of the Pleroma of Light and the Entirety as unified and as separate and distinct. In the mystical body of the Risen Savior the Pleroma and Entirety are united.

In terms of the Olam Ha-Adam Kadmon, it is the singularity of the holy Sefirot emerging from Ain Sof Or - the Primordial Sound-Vibration occuring in the Primordial Clear Light, which in turn gives rise to essential Lights and Rays that appear as the Olam Ha-Atzilut (the spontaneous arising "seen" in the Great Vision spoken of in the Melchizedek Teachings).
This implies Adam Kadmon is the Word that was with God and Was God in the beginning and points to the realization of the Bornless Nature of Mind (Mochin).

At the level of Adam Kadmon we are speaking of the Unmanifest Potential of All; that which is "before" the emanation of the Great Archetypes (Partzufim) which form the matrix of creation, generating the cosmic cycle. Thus, who can think, let alone speak, what the Word or Holy Letters are at the level of Adam Kadmon? What a grand Mystery! :shock:

Blessings & shalom! :)
Tau Malachi

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