Evening and Morning as One Day

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sheryl
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Evening and Morning as One Day

#1 Postby sheryl » Sun Apr 10, 2016 8:34 am

Elohim called the light day, and the darkness Elohim called night. And there was evening and there was morning, one day. (Genesis 1:5)


Shabbat Shalom Dear Friends!

This verse from the first chapter in Genesis has much been in mind and heart recently, especially morning, and how evening and morning are said to be 'One Day' - Echad Yowm.

The questions arising are what is morning? And what are evening and morning that make a unified, singular, Day? Another question feels to point to something beyond my knowing: Supernal Awareness, and so morning and evening in One Day is something beyond linear mind's understanding, but perhaps something could be gleaned by looking into the following days of separation, and how what is evening and what is morning arise in our experience.

The same conclusion in the swirl of contemplations keeps arising - that morning and evening are change, shifts, which feels to be the essence or essential of creation, for without change and shifts, nothing could arise, and especially nothing of God could appear in time and space. There would be no evolution of consciousness, there would be no teshuvah or return. And while creation does constantly change and shift, it predominantly, or at least in this world, occurs unconsciously, according to karmic patterns. But for an awakened being, a lucid dreamer, one walking in awareness, evening and morning seem to become something else.

Once, it was thought that it is Love that holds everything together, but this now feels simplistic. It now feels that it is shifting, changing, that holds all together, for it is these that contain the potential for invoking God. If darkness is seen as judgment moving through time and space, and day as mercy, morning and evening become the movements or shifts, potential, as we move through these cycles. And perhaps in Unity, evening and morning are the divine principles that unite judgment and mercy as One.

The same movement in separation seems applicable to seasons, and to all cycles in time and space: evening and morning represent the aspect of shift and change that in awareness, can move creation towards full awakening, full unity.

I am the root and the descendant of David, the bright morning star.

If these contemplations miss the mark, or if more can be added, all will be received with gratitude.

May all of Your creation return to One Day!

Sheryl

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Re: Evening and Morning as One Day

#2 Postby Yonah » Tue Apr 12, 2016 9:51 am

Greetings Sister!

This is a beautiful contemplation. I love your insights and where you are taking this contemplation.

My understanding of night and day from a Kabbalistic standpoint is much like winter and summer is within Gnostic Gospels. Night and winter are the world that is, the world of seeming separation and sleep; while day and summer are both the world to come and enlightenment. This being said.. the verse you quote from Genesis would have a slightly different context for day since this is at the time of creation and not the world as it is now, waiting upon the Second Coming and eventual World to Come!

In this context I see day as unconscious unity with the Light Continuum and night as the seeming separation of being in creation where beings individuals. But your contemplation on the idea of shifting and changing gives me another contemplation. Because morning to me seems like a beginning.. the beginning of day and evening seems like a beginning.. the beginning of night - maybe this "day" is a prelude to the many "days" or Aeons to come.. where humanity (maybe the whole universe) will progress through day and through night like waves... as we find some level of awareness (as a species) and then fall back into unconsciousness... but eventually overcoming night and being in eternal day!

There are so many nuances to this contemplation... very beautiful and interesting. I look forward to where this will go.

Shalom, Yonah
Shalom,
Yonah
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Re: Evening and Morning as One Day

#3 Postby Tau Malachi » Wed Apr 13, 2016 2:23 pm

Grace and peace to you in Messiah Yeshua, Adonai!

“There was evening and there was morning, one day.” Judgment and Mercy, indeed! Understand, until the head of the Pillar of Judgment, Understanding (Binah) emanated, everything was hidden in Wisdom (Hokmah), existing in potential, yet not existing, completely concealed; but when the head of the Pillar of Judgment emanated, so the seven Sefirot of Construction emanated, the roots of the days of creation and the day of rest, Shabbat. Judgment is restriction, limitation, measure, establishing boundaries, and by nature it is the principle of form, the beginning of which is the emanation, formation, of the Holy Vessels into which the Light and Spirit of the Infinite One spread, filling them. This same process continues through the days of creation, as there is the generation of restrictions of the lights and powers of the Sefirot, the manifestation of the Sefirot of Beriyah, Yetzirah and Asiyah - the great matrix of creation, or the entirety.

First there is “evening,” Judgment, and then there is “morning,” Mercy; first there is the creation, formation and making of vessels, forms, and then according to their measure light and life spread into them, filling them. When vessels, forms, are created, and life and light fill them, the vessels or forms, and the light and life, are joined as one - they are one; hence, “one day.”

Now, in Atzilut there are the interior and exterior Sefirot - Holy Lights and Holy Vessels inseparable from one another. The interiors are the relationship of the Sefirot with the Infinite (Ain Sof), and at the level of the interiors they are called infinities, without end; the exteriors are the Sefirot in relationship to creatures and creation, and they are restrictions, limitations, measurements, for without limit, without measure, creatures and creation could not come into being and endure. Through the exteriors - the Vessels, creation comes into being and is sustained, and through them something of the interiors shines into creation, though filtered or veiled, each Olam representing a greater filtering or veiling of the interiors - the Holy Lights, which are the substance of the Infinite, the Infinite Light and Spirit (Or Ain Sof). Understanding this, “evening,” Judgment, corresponds with the Holy Vessels, the exteriors, and “morning,” Mercy, corresponds with the Holy Lights, the interiors; “evening,” Judgment first, for through the exteriors everything comes into being and something of the interiors becomes realized and embodied, all as conveyed by the Holy Vessels, the exteriors.

There is a teaching I once heard from the prophet of the Gospel, Yohanan the Baptists, rooted in the teaching given above. As we know, each Sefirah contains all ten Sefirot, and each day of creation has its root in its corresponding Sefirah; each day of creation is generated through the action of Judgment (Gevurah) and Mercy (Hesed) in its corresponding Sefirah, moving through the Triad of Action (Netzach-Hod-Yesod) in that Sefirah to engage its corresponding creation and manifestation - Malkut of the Sefirah, and then something of the interior of the Sefirah, corresponding with Tiferet, enters into that creation, formation and action, completing and sealing it. This is “evening and morning, one day.”

Listen and hear, and understand! In the Zohar Yesod is called the “sun” and Malkut is called the moon,” and this is “day” and “night,” “evening” and “morning.” When Malkut emanates on any level and Yesod joins with Malkut, Malkut receives the influxes of the upper Sefirot, and Yesod and Malkut are uplifted and merge with Tiferet. Malkut is “evening” and Yesod is “morning,” and Tiferet is “one day.” This teaching holds to the understanding of “evening” and “morning” as Judgment and Mercy, for as we know the Holy Kabbalah says that Malkut is ruled by Judgment and Yesod is ruled by Mercy.

There is another secret teaching the Holy Spirit inspires me to share. “Evening,” “morning,” transitions indeed; or we may say in-betweens. Look and see! All of the Sefirot are, in fact, transitions, and therefore have been called “Gates of Light,” and they stand in between “this and that,” even Keter and Malkut, for Keter is in between the Infinite and the rest of the Sefirot and Malkut is in between the Sefirot and the countless realms, worlds and universes of creation. “Evening” indicates an ebb or decrease of the influxes of the Sefirot, and “morning” indicates and increase; hence, shifts in the Holy Vessels, or the closing and opening of the Gates of Light. This determines the manifestation of the Holy Shekinah, whether in Judgment or Mercy, or Compassion, and this determines what transpires in the world - the reality display we experience, “one day.”

I also once heard Tau Elijah speak of “evening” and “morning” as the inner and outer space of consciousness, and the inner and outer radiant display that arises in it, and “one day” as the realization of the innate unity of the inner and outer space of consciousness, and the inner and outer radiant display arising in it. He said this during an empowerment given in the Melchizedek teachings, citing “evening” or “night” as the time of sleep and dream - indicating an internal display, and “morning” or “day” as the times of waking consciousness - indicating an external display, and he linked them with the lunar and solar channel-ways, respectively. This corresponds with the generation of the reality of our experience in incarnation, dream and the afterlife - the reality of our experience in all three dimensions of consciousness. The truth is, all in a great mystery, in each of these dimensions of consciousness there is inner and outer space, and the inner and outer radiant display of consciousness in that space, and this forms the reality of our experience - when we recognize the inseparability of the inner and outer space, and the radiant display arising in them, the truth of “one day” arises, the enlightenment experience. The very intention of creation is this realization, this enlightenment.

This is what I can share today concerning your contemplation; here I must pause to wait upon the Holy Spirit and see where she might lead.

God bless you and God keep you! Amen.

Shalom Aleichem!
Tau Malachi
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Re: Evening and Morning as One Day

#4 Postby Yonah » Mon Apr 18, 2016 12:15 pm

Greetings!

Thank you Tau Malachi for all of the teaching you have shared on this mystery. There is so much to draw out… here are a couple of my thoughts and questions:

Listen and hear, and understand! In the Zohar Yesod is called the “sun” and Malkut is called the moon,” and this is “day” and “night,” “evening” and “morning.” When Malkut emanates on any level and Yesod joins with Malkut, Malkut receives the influxes of the upper Sefirot, and Yesod and Malkut are uplifted and merge with Tiferet. Malkut is “evening” and Yesod is “morning,” and Tiferet is “one day.” This teaching holds to the understanding of “evening” and “morning” as Judgment and Mercy, for as we know the Holy Kabbalah says that Malkut is ruled by Judgment and Yesod is ruled by Mercy.


I’m hearing the mystery of the world to come – something of eternal Shabbat – in this teaching. You describe “one day” as the merging of Malkut and Yesod with Tifert. My understanding is that this merging happens because of the actions and thoughts of beings within Malkut. So, for true merging, mustn’t the people be bringing compassion through their prayers and actions? I can see something of “one day” occurring for Tzaddikim on a regular basis, but for the world it seems that severity is being called down more often by the people? Is this a valid interpretation of this teaching?

I’m also hearing this same mystery in:

There is another secret teaching the Holy Spirit inspires me to share. “Evening,” “morning,” transitions indeed; or we may say in-betweens. Look and see! All of the Sefirot are, in fact, transitions, and therefore have been called “Gates of Light,” and they stand in between “this and that,” even Keter and Malkut, for Keter is in between the Infinite and the rest of the Sefirot and Malkut is in between the Sefirot and the countless realms, worlds and universes of creation. “Evening” indicates an ebb or decrease of the influxes of the Sefirot, and “morning” indicates and increase; hence, shifts in the Holy Vessels, or the closing and opening of the Gates of Light. This determines the manifestation of the Holy Shekinah, whether in Judgment or Mercy, or Compassion, and this determines what transpires in the world - the reality display we experience, “one day.”


I hear in this that the tone and texture of our experience, whether merciful, compassionate, or wrathful is happening because of how we orient with the Light and the opening of the Gates?

There is much more to explore, but I think these contemplations are my first questions on these mysteries.

Thank you!!
Aleichem Shalom, Yonah
Shalom,
Yonah
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Growing Dawn

#5 Postby Elder Gideon » Wed Apr 20, 2016 5:32 pm

Shalom Everyone!

Understanding this, “evening,” Judgment, corresponds with the Holy Vessels, the exteriors, and “morning,” Mercy, corresponds with the Holy Lights, the interiors; “evening,” Judgment first, for through the exteriors everything comes into being and something of the interiors becomes realized and embodied, all as conveyed by the Holy Vessels, the exteriors.

It's taken me a couple of focused reads to really begin to hear the many layers of teachings introduced here. I'm very grateful, for Tau's corresponding exteriors and interiors of sefirot with evening and morning. I'd hadn't heard this so essentially. Such details are necessary to more fully appreciate what is even meant by words like sefirot.

I feel a parallel movement from evening to morning, from vessels to what fills them, in our process of awakening to greater and greater depths of our spiritual life. I began unconscious of anything beyond myself. Vessels here feel like identities, mentalities. Only when the vessels of my experience began to confine and restrict something bigger growing from within me did I have to confront my own limitations. Growth comes from within. Anyone watching a child, animal, or plant grow has to marvel how all of the tissues grow in every direction at the same time from within themselves.

Tau attributed 'Evening' to the vessels, the exterior sefirot that allow for boundaries and distinctions, and 'Morning' to what fills them, the interior sefirot. Following a growth analogy, it seems that the interior sefirot are rooted in Ain Sof Or for that of Infinite Light that simply will neither stop growing nor dawning. In this moment, it's so simple and direct for me: The dawning won't stop swelling from within every vessel. What apparently 'stops' this growing movement of 'Morning' is when the vessels, the 'Evening' are shattered. This is a whole new way of relating with death. It's not life that dies, but the vessel that can no longer support life's swelling.

'One Day' seems to suggest the integration, stability, and harmony of these two forces of what contains, Evening, and what fills them, Morning. Our own sun is suspended between these principles of what contains and what expands. Its form and appearance (Evening) delicately sustains a constant surging outward of radiant force (Morning) we experience as light and heat: One Day.

As Tiferet, we understand One Day as describing the enlightenment experience, the Indwelling Messiah. To awaken to this, however, requires shedding again and again all of the vessels of our experience to stabilize and 'hold' greater movements of force from within pushing out upon these vessels. What is it to breakthrough into Christ Consciousness but having generated a new vessel capable of withstanding greater, interior force? The nature of Ain Sof Or, however, the interior force, says that no vessel is permanent, that every vessel will be 'stretched' to either a point of breaking or breakthrough.

I wish to ask, Tau, how near or far from the mark is the principle of growth to further contemplate the interior sefirot (Morning), pushing out from within the vessels of exterior sefirot (Evening)?

Gratefully,

Elder Gideon

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Re: Evening and Morning as One Day

#6 Postby Tau Malachi » Mon May 16, 2016 9:10 am

Grace and peace to you in Hayyah Yeshua!

That’s a lovely contemplation my brother, and the is good insight and truth in your words. Let me share some further thoughts, and see where the contemplation might go.

There is, indeed, the principle of the shattering of vessels in the process of creation and the need for the tikkune of the vessels; according to masters of the tradition there was a fracturing of some vessels and shattering of others as they were overwhelmed by the immeasurable force of the Infinite Light (Ain Sof Or). In this process it has been said that there was a formation of vessels countless times - countless universes created and destroyed, before the formation of the holy vessels of this great cosmic cycle. As we know, tikkune comes from an ongoing movement of emanation, creation, formation and making, vessels fracturing and shattering, the tikkune of one Olam-Universe being in the arising of another, and then ultimately in the reintegration of of lower, outer Olamot with higher, inner Olamot. This indicates a process of transformation and evolution of vessels, and the actualization and realization of the lights within them, and we may consider this in terms of the life we live from one day to another, through evening and morning again and again, and the realization and embodiment of the soul that happens through it. It is not just that vessels fracture and shatter, but that there is a constant process of change, transformation, evolution of vessels so that they are able to receive greater and greater influxes of the Infinite Light, just as through the days of our lives we are able to grow and evolve to receive and embody a greater and greater emanation of our soul - the inner aspects of our soul, as well as greater and greater influxes of the Sefirot, or the Holy Light and Spirit of the Eternal One.

Thus, though we may speak in terms of “shedding vessels,” assuming they become klippot, husks, we may also speak of a transformation and evolution of vessels. This, in fact, is the greater understanding of tikkune we have today with our growing knowledge of the development and evolution of material life and environments in the world, aware of the truth of the axiom, “As above, so below; as below, so above.”

Look and see! Evening and morning, one day, one day into another day in a constant continuum of evening and morning; in the story of creation we speak of seven days, but then in the play of ever-becoming, creative evolution without beginning or end, there are countless days, countless evenings and mornings. All in a great and supreme mystery, though, all of them are One Day; hence, the mystery of the interplay of timeless-eternity and time-eternity, or the arising of space-time from the eternal realm and Eternal One.

We are contemplating reality on all levels as something more fluid and flowing, meta-dimensional and non-linear; truly, an ongoing continuum of creation, change, that is awesome and wonderful, an immeasurably glorious, though indeed an apparent flickering between creation and destruction, great beauty and great horror.

Now, the interiors of the Sefirot, the lights, correspond with the Sefirot co-substantial the Eternal and Infinite One, all of the lights being emanations, influxes, of the Light of the Infinite, and therefore themselves being infinities, or endless depths; the exteriors of the Sefirot, the vessels, correspond with the Sefirot distinct from the Eternal and Infinite, restrictions, limitations, of the Light of the Infinite into individual gradations and manifestations, or movements. The exteriors, the vessels, are formed of the Light of the Infinite, and are inseparable from the interiors, the lights within them, but the interiors, the lights, they do not change, while the exteriors, the vessels, exist in a constant continuum of change in an endless, ongoing, realization of the infinite potential of the light within them.

When we speak of the interiors and exteriors of the Holy Sefirot, this of course, is a contemplation of the Sefirot of Atzilut, and as we know through the vessels, the exteriors, there is the generation of the Sefirot of Beriyah, Yetzirah and Asiyah, which correspond with the world of archangels, the world of angels and the world of spirits, the spiritual and astral dimensions within and behind the material dimension, Malkut of Malkut of Asiyah. The continuum of change, or ever-becoming, that is manifest through the exteriors of the Sefirot naturally extends into Beriyah, Yetzirah and Asiyah, the great matrix of creation, and with the increasing restriction of the Light of the Infinite there is a progressively greater arising of darkness, and therefore the generation of admixed forces (archonic) and dark forces (demonic), along with divine forces (angelic).

There are also interiors and exteriors of the Sefirot of Beriyah, Yetzirah and Asiyah, the interiors being completely divine, sparks of the Infinite Light, the exteriors manifesting as the great matrix of spiritual forces, angelic, archonic and demonic, and therefore with the exteriors of the Sefirot of Perud (Realm of Separation) there is the generation of the klippot, the husks or impure emanations of the Other Side.

Look and see! The root of all of this is in the Seven Days of Creation, and specifically the externals of the Sefirot, “evening,” “night,” giving rise to greater judgment, restriction, and the generation of the klippot; but following evening, night, there is always “morning,” “day,” and therefore there is ultimately mercy, tikkune and redemption in the fruition of creation - hence, “evening and morning, One Day.” Praise the Lord, the Eternal One!

Through this play of darkness and light, klippot and holy vessels - the exteriors, something of the interiors of the Holy Sefirot become actualized and realized, and the original intention of the Infinite One in creation is fulfilled.

Now if we wish to consider the lights within the vessels, remember, each Sefirah contains all ten Sefirot; the lights of the Sefirot correspond with Keter within each Sefirah, and by extension Tiferet within each Sefirah, but then the light within each Sefirah is in all ten Sefirot within it. As perhaps you might intuit, there are also interiors and exteriors of the Sefirot within the Sefirot; hence, lights and vessels, so this play of interiors and exteriors exists within the interiors, but very swiftly such contemplation ventures into matters too great for us, and into mysteries we are forbidden to speak about in this world.

At this time it feels good to pause and wait upon the Spirit of the Lord.

May the Holy One grant us wisdom! Amen.

Shalom Aleichem!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia


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