To Return Is To Rest

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Elder Gideon
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To Return Is To Rest

#1 Postby Elder Gideon » Sun Jan 08, 2017 10:52 am

Shabbat Shalom!

While there's an older discussion of running and returning in this same Sefer Yetzirah forum, I wished to explore a different angle. Having come across Rabbi Nachman's teachings in Likutey Moharan on running and returning in a very different direction, I'm delighted to learn something most direct, essential, and even healing.

He corroborates a teaching from Sefer Yetzirah of running and returning with its proof text from Ezekiel 1:24. The Sefer Yetzirah teaches:
Ten Sefirot of Nothingness
Bridle your mouth from speaking
and your heart from thinking
And if your heart runs
return to the place.
It is therefore written,
'The Hayyot running and returning."
Regarding this a covenant was made (1:8).

Rabbi Nachman ties this mystery to why Jewish custom will break an earthenware vessel at the time of the engagement of a couple:
"The souls of the couple up above are actually one, while down below, no one knows about their unity until they're engaged to be married. For at the time, their bond is revealed. However, this revelation of their unity, which comes to light at the time of [their written agreement to me married] is described by the verse, The Hayyot ran and returned. This is because as soon as the couple's bond is revealed, it is immediately hidden, since she is still forbidden to him until the wedding ceremony.

This is the explanation of the verse, The angels ran and returned, in the appearnace like a flash of lightning. In other words, like the light that emerges from earthenware vessels which is the spark that flashes out when pottery is shattered and which is visible only momentarily. Therefore, at the time of the engagement, when the light of the couple's unity is revealed in the manner of running and returning, people then break an earthenware dish, hinting at the deeper meaning of The Hayyot ran and returned, in an appearance like a flash of lightning (Lesson 265).

How wondrous! This goes myriad directions. First for me is the Hebrew for returning, shuv, שוב, which employs the same letters to spell Shabbat שבת and repentance-teshuvah תְּשׁוּבָה. This mystery has been well established. What's new to my hearing since our most recent Feast of Mother and Child, is that the movement between running and returning isn't exactly between points A and B on the geometrical line that I once thought. Instead, of leaving and coming home, returning is being still. To repeat: To return is to rest.

Now I hear this verse from the Gospel of Thomas for its inner meaning. Yeshua said, "If they say to you, 'Where have you come from?' say to them, 'We have come from the light, from the place where the light came into being by itself, established [itself], and appeared in their image.' If they say to you, 'Is it you?' say, 'We are its children, and we are the chosen of the living Father.' If they ask you, 'What is the evidence of your Father in you?' say to them, 'It is motion and rest'" (Thomas, 50). Running is motion. Rest is return.

Nachman's paralleling the Hayyot running and returning with the disclosure of a couple's engagement allows any of us, married or not, an internal application of his teaching. I am a union of my nefesh (Bride) and ruach (Bridegroom), between whom I run and return. A deeper returning is to the 'place', the makom: the growing acquaintanceship with my neshamah. To encounter neshamah is to fully rest, to respose, to abide.

I praise My Lady for this mystery which she spoke to Juan Diego: we are in the folds of her garments. If in a volatile situation, and I can return with conscious intention right in the center of mayhem and anxiety, for returning to a safe place is internally pausing, calming, and stilling myself. This must be a great meaning for Nachman, who taught about sighing with sacred intention. Whenever, wherever I remember this, there I return. The implications of this practice have no end, reaching all of the way into what the lineage means by Supernal Malkut, the Eighth Heaven; it is no-heaven, for it is the direct, non-dual awareness of form and formlessness as inseparable. This means that to the deeper, more integral degree I can 'return' here while in this life, that much more of the Indwelling Messiah may be embodied.

Praise be She, who is truly everywhere, showing us how to return.

Elder Gideon

Mark Daniel
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Joined: Sun Sep 14, 2014 8:38 am

Re: To Return Is To Rest

#2 Postby Mark Daniel » Thu Jan 12, 2017 4:44 am

Thank you Elder Gideon for opening this discussion which is moving beautifully in me!

I hope you may help me sharpen my understanding a little further.

First, am I right to understand the running and returning of the Hayyot as a movement from the Throne of God, into the world, and back again? The running then would be into the world of dynamic forms, and then returning back again to the ‘rest’ of the primordial beginning. I believe this is in line with your shared insights.

This running and returning is then applied by Rabbi Nachman specifically to the flash of the spark caught up in the earthenware jar which is released, but which quickly vanishes, when one meets their betrothed and signs the contract of their marriage.

In the realm above the two lovers are united, and are in fact one and the same. Upon entering into creation (running) the spark of their union is hidden from them in the Earth-enware container (of duality, yes?). Once they meet, and their union is remembered, the container (the klippot of their forgetfulness) is broken, and the spark is liberated and returns ‘like a flash' to its source.

If I understand this correctly, then something of Tikkune Olam becomes clearer for me. Our task in this dynamic world is to come back into Holy remembrance of our primordial union. This labour can be described as our working to liberate the sparks of that wakefulness from within their dreamy (delusional) shells. Here that liberative process is likened to recognising (remembering) our beloved - who although appearing outside of us is deeply known, through our undeniable love, to have always been a part of us.

I hear in this the teaching: by remembering our holy union (by falling love) with what appears to be separate from us we work to release the spark of that essential non-dual nature from the earth-bound forgetfulness of duality. In this light, how powerful the teaching from Yeshua Massiah, our Adonai, is to love God, love Life, and love each other. Could this great love not be seen as the signing of the marriage contract with the Divine, and with each other, and so also the force by which the sparks flash and blaze on their ascent and return to rest?!

In closing, a subtle point I ask for help understanding more fully:

Although they have met, and the spark of their union is returned to its rest, something remains hidden until they are formally married. As Rabbi Nachman writes, "This is because as soon as the couple's bond is revealed, it is immediately hidden, since she is still forbidden to him until the wedding ceremony". How are we to understand this point? Is it yet hidden because it returns to its source (rest) in the Pleroma, which is yet (and perhaps always) beyond the couple who are still labouring here in the world?

Thank you as always dear brother,

May the earthenware jars be broken underfoot, and the sparks released!


Mark Daniel-

Tau Malachi
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Re: To Return Is To Rest

#3 Postby Tau Malachi » Fri Jan 20, 2017 11:33 am

Grace and peace to you in Hayyah Yeshua, the Risen Messiah!

This is a wonderful teaching you have shared Gideon, one that runs deep and stirs my heart, I’m inclined to take up this contemplation and share some thoughts concerning returning as “rest” or “repose.” There are numerous teachings connected with this. May God help us explore some of them! Amen.

First when contemplating the teachings of Rebbe Nachman, or any of the Hasidic masters, one must remember that at one and the same time they speak to the simple in their gathering and to the initiates - those with understanding. Indeed, for they sought to make spirituality and the inner mystical tradition accessible to everyone, the ordinary faithful individual as well as those with a greater spiritual capacity and understanding. To the simple there is a teaching of human interest and human desire, a teaching set into the terms of the outward and religious human life, but to those with understanding the very terms used are veils and symbolic, and run very deep, conveying secret wisdom of the Holy Kabbalah - deep mysteries of creation and God. Thus, for example, while speaking of the spirituality of human affairs and relationships, engagements and marriages between men and women - a teaching for the simple, so in what you have shared Rebbe Nachman is giving a teaching on the soul, the realization of its various aspects or grades, and on the interaction and intersection of This World and the World-To-Come. Understanding this we do not want to become distracted by the issue of human affairs, but rather we wish to look deeper, gazing into the wonderful mysteries of the soul and it’s innate unity with the Holy One that this great Tzaddik is teaching.

Now, on the surface there is a suggestion of predestination in the meeting, engagement and marriage of men and women, and more so a suggestion of soul mates, that a single neshamah generates two souls streams in incarnation, one male and the other female, which are destined to meet and unite in this world, and through unification destined to fulfill the mission of neshamah, the heavenly soul, and bring about the realization of the holy neshamah and the inmost aspects of the soul, yechidah and hayyah, the unique essence and living essence. On a deeper level, however, understand that neshamah emanates two aspects when incarnating, ruach, our spirit or intelligence, and nefesh, our vital soul, and these correspond with “male” and “female,” or “groom” and “bride,” and their “engagement” and “marriage” and “consummation” correspond with the process of the awakening and evolution of the soul, and the realization of the soul - the “return of the soul to God.” Thus, this is a teaching concerning the soul within each individual, whether a man or a woman, and the need for the realization and unification of the various aspects of the soul, specifically the unification of ruach and nefesh through which the holy neshamah becomes realized and embodied.

As is known, however, there is a process of the evolution of souls and there are souls of various grades, and there are three “soul races,” material or bestial, psychic or faithful and the spiritual elect or chosen. Thus, there are souls of lower grades and higher grades, and though eventually all souls are destined to realize their neshamah and their inmost aspects, hayyah and yechidah, during initial incarnations in the human life-wave many are not able or destined to fully realize the inner aspects of their soul. There are those whose labor and mission is the realization of nefesh - nefesh elokit, godly soul, and there are those whose labor and mission is the realization of ruach, their human and divine intelligence, and then there are those whose labor and mission is the realization of their holy neshamah, those inclined to a profound spiritual realization, or enlightenment and liberation in this life.

As is also known, each aspect of the soul holds all other aspects within it, and therefore even at the level of nefesh something of neshamah and the inmost aspects of the soul can be realized, and so also at the level of ruach; if and when there is a full realization of nefesh, so something of neshamah is realized, neshamah of nefesh, and if there is a full realization of ruach, so something more of neshamah is realized, neshamah of ruach, and this opens the way for the full realization of neshamah, or neshamah of neshamah, certainly so!

The realization of nefesh - nefesh elokit, this corresponds with “engagement,” and something of neshamah flashes forth, but is then concealed and restricted. The realization of ruach, which comes to pass with the unification of nefesh and ruach, this corresponds with “marriage,” and with this there is a significant influence and revelation of neshamah that enters the incarnation; the realization of neshamah, however, corresponds with “consummation” and “rearing a child.”
When nefesh is realized an individual is able to reach fully into Malkut, and when nefesh is joined to ruach an individual is able to reach fully into Yesod, and when ruach is realized, so an individual is able to reach into Tiferet; when neshamah is realized an individual is able to fully reach into Da’at, acquiring Habad, and may reach beyond, touching upon the radiance of the Supernal Crown (Keter) to embody the full influx of that Holy Light and the fullness of the Spirit of God (Ruach Elohim). This, my friends, is the mystery of the union of the “groom and bride” in us, mystery of the bridal chamber, a dance from engagement to consummation, and with consummation and rearing a child - the “firstborn,” so there is reintegration with the Infinite Light and conscious union with the Eternal One (Yahweh).

This development and evolution of souls, and realization of souls, is by no means as sequential and linear as it may seem in initial, provisional explanations, for as has been said, even at the level of nefesh something of neshamah can be realized, and likewise something of hayyah and yechidah, and there can be a reaching into the radiance of the Supernals, though concealed and restricted, and not-reaching. Regardless of the grade of a soul, its point of evolution and realization, and its labor and mission in this life, within and behind there is neshamah, hayyah and yechidah, these aspects that reach into heaven, and the Light Continuum - the Supernal Abode, the eternal realm. Indeed, though souls emanate from the Infinite and Eternal, the Light Continuum, they remain within the Infinite and Eternal, the Light Continuum, never having departed from it; and understand, there is no past, present or future in the eternal realm, there is the eternal now, which is to say, all in a great and supreme mystery, the perfection and completion of souls - full realization of souls, is a present reality in eternity. Yet, without contradiction, while there is this Being of the Becoming - ever present within and behind, so there is the play of Ever-Becoming, the journey of souls in the gilgulim and their progressive evolution and realization, Coming-Into-Being.

Concerning “returning” as “resting,” consider this. Rest is the eternal realm - the Light Continuum; hence, the World-That-Is-Coming (from our perspective in space-time). The eternal realm is within and behind, and encompasses, the entirety of space-time, timeless-eternity and time-eternity being inseparable from one another - Being and Becoming inseparable from one another; and though, indeed, we emanate into incarnations and sojourn in the gilgulim, and there is this “movement,” so neshamah and the inmost aspects of our soul abide in the eternal realm, timeless-eternity, there is this “rest” - movement and rest is the simultaneous reality of our soul in the Holy One.

Understand, the material dimension, astral dimension, spiritual dimension, supernal dimension and primordial dimension, and the realms, worlds and universes within them, all occupy the same space at the same time, and they are all a present reality, right here, right now; truly, running and returning there is moving and moving-not, and returning there is nowhere to go, but rather, “returning” (repentance) is being here now, awake, alert, reintegrated with the Holy Light and Spirit of the Infinite, the Eternal.

Understand, the inmost aspect of your soul is inseparable from the Infinite Light and the Eternal One, and so it is with the supernal and spiritual essence of all things, their foundation is in the Holy One of Being. Thus, something of the Infinite Light and Eternal One is within you, and within all things, within you and surrounding you here and now, in This World, reaching into the World-To-Come. To “return” to the Holy One then, you must go within, go into the depths of your being, your soul, and rest, be still, and just be in the presence of the Infinite and Eternal, inseparable from the Living God (Elohim Hayyim).

It’s all about being present in the moment, where you are and where the Holy One is, and going within, resting, being still, the Holy Spirit may gather you in and you may glimpse, taste, something of the eternal realm, or World-To-Come; hence, you may experience true rest or repose, something of your bornless being in the Eternal One.

Thus, among the Six Essentials there is hitbodedut, which is secluded prayer, but also spiritual retreat and deep meditation, and understanding “returning” as “resting,” deep meditation is the very essence of returning to God; there is no full return and reintegration with God, the True Light, apart from deep meditation. If anyone seeks enlightenment and liberation - a full return to the Holy One, and full reintegration with the Infinite Light, they will pray and meditate, and they will be zealous for meditation, zealous for the experience of nearness and unification with the Holy One, certainly so!

Prayer, meditation, resting in the presence of the Infinite and Eternal, this is the delight of true mystics, or gnostics; and when understood, meditation itself is enlightenment, and so we practice meditation until, indeed, we are able to meditate, able to rest in the intrinsic nature of mind, consciousness or soul, fully awake and alert - just being in the Holy One inseparable from the Holy One.

This requires, though, that we silence the mind and quiet the vital, and that we hold a single intention, single desire, for conscious union with the Holy One, the Supernal (Elyon); so we sit, so we practice often, for its own sake, sitting being its own reward, its own delight - resting in the Lord!

There is, no doubt, more that might be shared, but this seems to be enough for the moment; I’m inclined in the moment to silence and rest, waiting upon the Spirit of the Lord.

In closing, though, we may share that when there is true rest, so there is the experience of rest in motion.

O Holy One, may we realize the Way of Perfection and be perfect as You are perfect! Amen.

Yahweh Shalom!
Tau Malachi
Sophia Fellowship
Ecclesia Pistis Sophia

Mark
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Joined: Thu Jun 23, 2011 1:45 pm

Re: To Return Is To Rest

#4 Postby Mark » Fri Jan 27, 2017 5:53 pm

It’s all about being present in the moment, where you are and where the Holy One is, and going within, resting, being still, the Holy Spirit may gather you in and you may glimpse, taste, something of the eternal realm, or World-To-Come; hence, you may experience true rest or repose, something of your bornless being in the Eternal One.

Thus, among the Six Essentials there is hitbodedut, which is secluded prayer, but also spiritual retreat and deep meditation, and understanding “returning” as “resting,” deep meditation is the very essence of returning to God; there is no full return and reintegration with God, the True Light, apart from deep meditation. If anyone seeks enlightenment and liberation - a full return to the Holy One, and full reintegration with the Infinite Light, they will pray and meditate, and they will be zealous for meditation, zealous for the experience of nearness and unification with the Holy One, certainly so!

Prayer, meditation, resting in the presence of the Infinite and Eternal, this is the delight of true mystics, or gnostics; and when understood, meditation itself is enlightenment, and so we practice meditation until, indeed, we are able to meditate, able to rest in the intrinsic nature of mind, consciousness or soul, fully awake and alert - just being in the Holy One inseparable from the Holy One.


Shalom Tau Malachi,
Thank you for focussing on these teachings again. Can there be a uniting in Spirit with sisters and brothers of other deeply meditative mystical paths on our planet that bring sincere practitioners to "something of your bornless being in the Eternal One"? Is it possible that Light Transmission and anointing can come in a pure way to those of all sacred traditions and that all can feel connected together in community for the awakening of souls here?
Grateful for being able to rest in the stillness,
Mark

Tau Malachi
Site Admin
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Re: To Return Is To Rest

#5 Postby Tau Malachi » Sat Jan 28, 2017 11:33 am

Shalom,

Ours is a lineage of Light Transmission of the Christian stream, an inner mystical tradition of the Judeo-Christian faith, and therefore we use Judeo-Christian symbolism and language; but what we are speaking about is something more than Christian, it is universal and primordial - truth and light that has been revealed and realized in many and diverse forms, truth and light that is within and behind all authentic, living, wisdom traditions in the world. Thus, for example, when we speak of Tzaddik and Anointed Community we are not just speaking about spiritual communities that are Christian, but we are speaking about communities of other faiths and wisdom traditions as well in which an actual spiritual or supernal realization is embodied and there is an actual manifestation of Light Transmission.

In the Spirit of God (Ruach Elohim) and the Infinite Light all of the faithful and spiritual elect are united; though there are many names for Divine or Enlightened Being, many different languages and paths - vehicles of realization, ultimately there is One Truth and Light, which is Infinite and Eternal, and which is completely transcendent of all of these various forms of revelation and realization, yet being revealed and realized in them and as them.

In this regard, when we pray and meditate, and when we gather for sacred ceremonies to engage the Continuum, it is not just holy and enlightened ones of the Christian stream of Light Transmission that we encounter and experience visitation and communion with, and likewise not just holy and enlightened ones of this world; rather we encounter initiates, and holy and enlightened ones, of a true and invisible order that is universal, and of a primordial wisdom tradition, which in our spiritual and mystical language we call the “Order of Melchizedek.”

This true and invisible order, this Continuum of Light Transmission, is within and behind all authentic and living wisdom traditions of the world; wherever this becomes manifest, in whatever form this becomes manifest, to us it is good and it is holy - most precious, and we give praise to God for it!

The truth of this return, this rest, is universal and primordial - the realization of this bornless nature is universal and primordial; it is the ‘Great Natural Perfection,’ we just happen to call this Messiah, and at times Melchizedek, in our lineage and tradition.

Blessings!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia


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