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

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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-

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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
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Ecclesia Pistis Sophia

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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

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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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Re: To Return Is To Rest

#6 Postby BrandonLw » Thu Nov 23, 2017 10:25 am

Shalom,

Recently in the good company of community, I heard a dialogue regarding the Light Continuum, Enoch, Metatron, Elijah, and at one point near the end I particularly heard the way it is difficult to put into language the subtler aspects of these teachings, and that one must look and see these subtler points (which connects to teaching on this thread above regarding passion for deep meditation). I recall an inquiry that Elijah seems as if to “come from the future” and I heard a response that seemed to simultaneously inquire and point out that that is one way the mind might interpret it.

With regards to this, I wish to ask about a passage from Rabbi Gikatilla* that appears to connect Shabbat and Elijah much in the way we hinted at in that community discussion.

It is written in discussion of The Ninth Sphere*
*Blessed be his memory. Gates of Light, Avi Weinstien translation, 1994, page 71.
The spirit of Elijah NaCHaH (rested) on Elisha, (II Kings 2:15; i.e. the root N, CH, H refers to the induction of the spirit on Elisha)

And it is written:

vayaNaCH (And He rested) on the seventh day. (Exodus 20:11; just as Elijah’s spirit rested on Elisha).


Rabbi uses this to then discourse on the double portion of soul given on Shabbat. I share it here because it has been such an aid in my understanding “rest” and “spirit” and so “return.”

Above on this post it is written:

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.


Joined to this passage Rabbi Gikatilla expounds, I see a hint why “World-That-Is-Coming”, Shabbat, and Elijah’s “out of time” appearance feel so connected. That said, might we connect the vision of the ascent of Elijah then to an appearance of return and rest? To bring this then to Metatron and Elijah, what might be hinted at with “resting” and “return” above and below? Might we say as these ones "rest" above in “withholding themselves”, a spirit of return "rests" on dimensions, worlds and realms below?

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Re: To Return Is To Rest

#7 Postby nicolejean » Sun Dec 03, 2017 5:27 am

How beautiful this contemplation is swirling in me!

My inquiry lately has continually brought me back on how to I put this into action? How do I come to return and rest in this moment, right here and right now. More specifically, how do I come to return and rest in moments of ignorance, illusion, and emotional/mental suffering, when this remembrance of returning and resting feels near impossible?

I feel something important in your comment, brother, when you say “Might we say as these ones "rest" above in “withholding themselves”, a spirit of return "rests" on dimensions, worlds and realms below?”

This resting, this returning, hold secrets of the freedom of restraint. To withhold yourself from anything and everything that takes you out of your return which, as Rabbi Gikatilla states, is being here now, awake, alert, reintegrated with the Holy Light and Spirit of the Infinite, the Eternal.

At the forefront, this remembrance of rest and return seems very merciful. However, at deeper reflection, I feel a strong severity, one that requires an vigilant awareness that immediately cuts the head off of anything that arises, that plays it’s game of trying to remove one from the rich depths of the present moment. An ardent determination to move-not from the present moment.

Is it right to remember that this art of resting and returning requires a maturity of knowledge of oneself and the material and spiritual dimensions? And just as when ones rests and withholds themselves above a spirit of return rests on worlds below, must those below also cultivate the wisdom of restraint so their rest can receive the spirit from above?

My deepest gratitude and praise for these illuminations. Praise, praise, praise.

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Re: To Return Is To Rest

#8 Postby Tau Malachi » Wed Dec 06, 2017 12:57 pm

Grace and peace to you in the Holy Light of the Messiah!

The brief passages from the ‘Gates of Light’ you posted dear brother, followed by a portion from the teachings I’ve shared above concerning the many dimensions that occupy the same space at the same time do have a connection, especially if considered in the mystery of the Holy Shabbat - Day of Rest. There are two teachings about the blessing of remembering and keeping Shabbat that are in the mind of this beloved rabbi as he comments concerning the spirit of Elijah resting on Elisha and joins to it the resting of Ha-Shem on the seventh day, Holy Shabbat. First and foremost there is the teaching that when a faithful or spiritual person remembers and keeps the Holy Shabbat in faith and love, cleaving to the Holy One and Shekinah, and worshipping in the Divine Presence of the Holy One, the Holy Shekinah rests upon them and indwells them, and they receive a ‘double portion of soul.’ Understand, as we rest in the Holy One and Shekinah, so the Holy Shekinah rests upon us, and we may receive, as it were, an ‘additional’ soul. There are layers of secret mysteries in what this means. At the same time, and connected with this, it is also said that that those who remember and keep the Holy Shabbat faithfully and fully may glimpse and taste something of the World-That-Is-Coming in this world, for the Holy Shabbat corresponds with something of the World-To-Come, and as we know the World-To-Come is also called the ‘Eternal Shabbat.’

Here we may also say, those who abide in perfect devekut - oneness, and remember and keep the Shabbat holy in oneness, remembering and keeping in ‘perfection, never depart from the Holy Shabbat, but abide in Shabbat even in the six Days of Work; in perfect devekut, in oneness though, it is the Lord who rests upon Shabbat, it is the Lord of the Shabbat who remembers and keeps the Shabbat in perfection, the righteous person no longer being the doer, but resting in the Lord, the Lord is the doer - the Holy One and Shekinah. This resting of souls in the Lord and resting of the Lord on Shabbat hints at the experience of the World-To-Come; if you consider it, in this ones soul merges with the Soul of God, there is an ‘additional soul,’ and so ones mind and heart merge with the mind and heart of God, and ones body is as the body of God. If anyone wish to understand ‘rest,’ let them contemplate this well, and understand!

Here we have shared something of the inmost secret meaning of a ‘double portion of soul,’ the soul of a righteous person merging with the ‘soul’ of the Eternal One (Yahweh), but truly there are layers of meaning to ‘double portion of soul’ or ‘additional soul.’

A most common meaning is that on Shabbat, if we keep Shabbat in the fullness of faith and love, we may reach and experience a higher grade of our own soul, and so in effect experience something like a greater soul, or ‘additional soul.’ As a simple example, if rectification of nefesh has been brought about, the generation of nefesh elokit - godly soul, something of our ruach might be added to us and we might experience ruach on Shabbat. There is a more esoteric meaning, however, one that’s intimately connected with the little bit you quoted from the ‘Gates of Light.’ As you may recall, great tzaddikim engage in a play of ivurim, impregnations of souls with aspects of their own soul or sparks of their own soul, blessing and empowering souls in this way, and elevating them, uplifting them in return to God. There are greater and lesser ivurim. A greater ivur occurs when a holy and enlightened one sends an aspect of their soul into another soul, the aspect sent, in effect, merging with the soul of the person they are seeking to assist. Thus, tzaddikim may send an emanation of their nefesh, ruach or neshamah into another soul, merging with them in this way, and that aspect of their soul will be added to the other soul, binding them to the tzaddik, blessing them with something of the knowledge and power of the tzaddik and elevating them, drawing them towards the grade of the tzaddik. A lesser ivur is much the same, but is a more measured, restricted emanation of an aspect of the soul of the holy tzaddik. Instead of the emanation of a full aspect of the tzaddik’s soul there is the emanation of a ‘spark’ of an aspect, and the soul of the person being blessed is ‘impregnated’ with that spark. There is also a transmission of something of the knowledge and power of the tzaddik in this, and an elevation of the soul of the person receiving the blessing, the ivur, but it is a more measured portion. As perhaps you might surmise, experiences of temporary ivurim are common in the celebration of Shabbat, as well as at other holy occasions of the covenant, continuum, and these too correspond with the special blessing of Shabbat of a ‘double’ or ‘additional’ portion of soul - something of the souls of tzaddikim, and also angels, for as we know angels also engage in ivurim.

Perhaps you may recall that Elisha asks Elijah for a ‘double portion’ of his ‘power,’ or ‘spirit.’ The spirit of Elijah resting upon Elisha may be understood to indicate a full transmission of the da’at and ruach, or ‘knowledge and power,’ of Elijah to Elisha, but with this an emanation of the ruach of Elijah into Elisha, this actual aspect of Elijah’s soul merging with the ruach of Elisha. Thus, with Elisha the transmission of the mantle of Elijah was sealed with an ivur of the full ruach of Elijah; such great ivurim are not uncommon in the passage of leadership of lineage in succession, sealing and guarding the rite of passage from one generation to another.

As you have mentioned, recently I’ve spoken and written teachings of the mysteries of Enoch-Metatron and the ‘Metatron Continuum,’ sharing about the souls of tzaddikim, holy and enlightened ones, who withhold themselves from final cessation or full reintegration with the Infinite Light for the sake of love and compassion. Understand, when nefesh, ruach and neshamah are completely rectified and realized, and there is a reaching of hayyah and yechidah, the entirety of the soul being unified and joined with the One Soul - soul of Adam Elyon, the soul is free from the gilgulim, there is no longer a need to incarnate; such souls abide at rest in the Light Continuum (Yahweh), but though ‘resting’ in the Lord, abiding in the Light Continuum, they send forth emanations into incarnation for the sake of the harvest of souls, At times their nefesh, ruach and neshamah may incarnate together, as for example we see with the reincarnation of Elijah as Yohanan the Baptist, the fullness of the nefesh-ruach-neshamah of Elijah being in Yohanan. Often, though, they will send forth these various aspects of their soul separately, joined with the souls of faithful and spiritual people, their nefesh, ruach or neshamah joining with the corresponding aspect of the soul in those people, or holding the place of that aspect of the soul in those people, depending upon the need and the grade of the soul of the faithful or spiritual person in question, and so in this way the holy tzaddikim continue the spiritual labor of the harvest of souls through reincarnations. Along with this, so also they send forth lesser ivurim, ‘sparks’ into souls, also continuing in the labor of the harvest of souls in the gilgulim. These tzaddikim are, in fact, transcendent, free from the bondage of the gilgulim, and yet they remain involved in the gilgulim, fully engaged in the active love and compassion of the Work of Salvation - the harvest of souls.

Understanding this, you will understand that ivurim are an essential part of the Work of Salvation, and that the experience of ivurim, greater and lesser, is common among the faithful and spiritual; this spiritual assistance and intervention of “saints and angels” is an integral manifestation of the mercy and grace of God, or Simple Mercy and Abundant Mercy.

Those perfect tzaddikim who enter into final cessation or full reintegration with the Light of the Infinite accomplish another ‘divine action’ in their complete return, sending forth supernal blessings that cannot be spoken and explained, but that correspond with the knowledge of the secret of secrets. Save for those who enter into this final cessation, or perfect repose, who can speak of their ‘rest’?

Understand, though, the Continuum of Metatron is an aspect of the World-To-Come, and the eternal realm; there is no past, present and future in the eternal realm, but everything abides in nowness, oneness, and as such, in effect, in the play of Light Transmission and Shabbat, there can be ‘sight’ into the future as a present reality, certainly so! This also has to do with what I’ve shared, as you quoted, of the various dimensions occupying the ‘same space’ at the ‘same time,’ material, astral, spiritual, supernal and primordial - ‘seeing’ into inner dimensions corresponds with a very different experience of space-time than it typical in this dimension and world, reaching into timeless-eternity, supernal and primordial.

Now, concerning meditation and the spiritual life, there is, indeed, a need for self-restraint, self-discipline, and our ultimate intention is self-nullification. The essence of this is found in the Holy Torah, “Turn away from evil and do good.” It is also stated in the Holy Gospel, “Do to others what you would have them do to you,” or “Do not do what you hate.” This is simple, though in the flesh it is not easy - it requires much prayer and meditation, which brings knowledge of self and knowledge of God.

Concerning all of the swirling of thoughts and moods in the mind, though, learn to rest mind in its intrinsic nature which underlies all that arises, whether what’s arising is righteous or wicked, whether there is clarity or confusion, or whatnot. Recognize the ‘sky-like nature’ of mind, consciousness or soul, and rest in it, merge with it. Look at the sky and observe the sky closely, whether a clear and sunny day or a cloudy and stormy day, or weather it is day or night, and so on, in its nature the sky is the sky and remains the same; in its nature and essence it is unchanged by any phenomena of weather or what appears in it - the same is true of the mind in its nature and essence. Meditating, notice this, recognize this, and learn to rest in this intrinsic nature, this ‘sky-like nature,’ and you will find regardless of prevailing conditions that you have ‘rest,’ you will find that their is a subtle and sublime peace and joy underlying.

This seems enough for the moment.

May the Lord bless you and keep you this day, and may you rest in the Lord! Amen.

Shalom Aleichem!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia


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