Ten Sefirot of Nothingness

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Tau Malachi
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Ten Sefirot of Nothingness

#1 Postby Tau Malachi » Mon Jun 14, 2004 11:12 am

"Ten Sefirot of Nothingness" is a term repeated in the Sefer Yetzirah several times, indicating that it is a phrase of an essential mystery. The word for nothingness used in the Sefer Yetzirah is Belimah, which also has the meaning of "closed" or "sealed" (as in self-contained), "abstract," "absolute" or "ineffable."

We find this word only one time in the Scriptures, in the Book of Job, in which we read: "He streches the north on Chaos, he hangs the earth on nothingness (belimah)" (Job 26:7) Chaos is typically coupled to Void in the Scriptures, thus by Belimah we may also understand the meaning as "Void" or "Empty." The word Beli means "without," and Mah means "substance" or "anything." Thus, the word Belimah would mean "without substance" or "without anything."

Such is the nature of the Sefirot or Light-emanations according to the Sefer Yetzirah: they have no substantial self-existence apart from their Source, Ain Sof, the Infinite; their nature is Ain, No-Thingness. Likewise, they have no independent and substantial self-existence apart from one another, for the existence of every Sefirah is completely dependent upon all of the others.

The Sefirot, along with the Netivot, are the underlying metaphysical structure of reality or creation, and serve as the support of all things in creation - they are the inner dimension of creatures and creation. Thus, the Sefer Yetzirah is indicating the true nature of all things in creation: the Ain-Nature of all things. All things depend on their Source for their existence and, likewise, every thing depends upon all other things in creation for its existence; hence, everything is interdependent and interconnected, completely interpenetrating and interacting on various levels - this is the nature of reality or creation.

To consider the meaning of Belimah in another way we can say that the Sefirot are Ideal Thoughts, which are archetypal and abstract, devoid of any substance and, yet, they are the basis upon which all depends, and they in turn depend directly upon the Source (God). This is reflected by the number Belimah equals, 87, in contrast to the number Elohim equals, 86. Hence, Belimah depends upon Elohim, and is the cylcle(s) immedeately following the pure or primordial Divine Essence

The word Belimah translated as "Ineffable," and the idea of the earth suspended upon the Ineffable, as in Job 26:7, indicates that the Sefirot or metaphysical structure they represent cannot be described or comprehended by thought or mental consciousness; hence they are entirely archetypal or supernal in nature. Indeed, we can actually speak about them only through their correspondences and effects, but never directly; likewise, we typically experience them through correspondences and effects, not directly (at least not directly at the level of Atzilut). If this is true of the Qualities, Attributes or Emanations of God and Godhead, then what does this say of God and Godhead? God transcends whatever is revealed and known of God, for God is Ain Sof, the Infinite.

Along another line of contemplation, Belimah is also associated with the root Balam, which means to "bridal" or "restrain." The implication is that the Sefirot of constrictions upon God's Shekinah - presence and power, specifically, restrictions upon Or Ain Sof, the Light of the Infinite.

While we may speak of the Sefirot as the metaphysical reality and structure underlying creation, we may also speak of them as the way through which God relates and interacts with creation, and how creatures and creation are enabled to interact with God. Nothingness as interdependence and interconnectedness implies relatedness or relationship. Through the Sefirot, as through the mystical body of the Risen Savior, we are able to relate and commune with God, and able to experience unification with God and Godhead.

Now, in our experience of the Light-continuum, which is represented by the holy Sefirot, we do experience something of God, yet God transcends the Continuum. Thus, though in the peak of cosmic consciousness, and in supernal or Messianic consciousness, we may experience something of God, and even experience a conscious unification with God's Shekinah, nevertheless, God and Godhead remain transcendent, within yet ever beyond. This is the meaning of "Ten Sefirot of Belimah."

If we are to speak of the Messiah or Christ in terms of the Sefirot, Christ is the embodiment of the Sefirot (or the embodiment of the spiritual energy and Light of the Sefirot). In this sense we may speak of one who is Christed as embodying something of God; yet, at the same time, God remains completely transcendent of such a person, however holy and enlightened he or she might be, for such is the nature of God and Godhead. By the term "Ineffable" for the Sefirot it is stated that this holy mystery cannot be understood by the mental being, though it may be experienced while in the incarnate state. Truly, it is a great mystery, and in terms of the human experience it may well be the greatest mystery of all - how God may become embodied, and yet remain completely transcendental.

From this phrase in the Sefer Yetzirah, in speaking of the mystical body of the Risen Savior we may say it is a "Body of Belimah (Nothinginess)." If one wishes to contemplate this one may contemplate the substance of light from one's own experience of it - it is quite distinct in one's experience, and yet in one's experience it also seems to have no substance.

This idea of something distinct in our experience, but having no substance relates directly to the meaning of faith - the belief in something experienced which has no substance, something seen and heard and known, which yet cannot be proved. In this sense one might consider love in the human experience - can love be explained or proved to a person who has not experienced it? The same might be said of the Sefirot, the Risen Savior and God. In terms of the Sefirot and Risen Savior - these must be experienced to be known; hence "Belimah." In other words, the gnosis of these depends on faith and the experience to which it opens us.

Blessings & shalom!
Last edited by Tau Malachi on Mon Nov 06, 2006 12:45 pm, edited 1 time in total.
Tau Malachi
Sophia Fellowship
Ecclesia Pistis Sophia

Leslie Kaneel

Object to Process

#2 Postby Leslie Kaneel » Mon Nov 06, 2006 2:03 am

Shalom!

Ten Sefirot of Nothingness and the Risen Saviour:

A few ideas not, I believe, right or wrong but just, perhaps, a slightly different Way to view a possible process.

A question could be: When are the Sefirot in a position to display their "qualities" if they are No-thing?

Perhaps the Sefirot of Nothingness are provided to us when ascension of consciousness is happening; when the Truth, Integrity and Purity of our will is aligned with the Divine Will.

"When your will becomes God's Will, then God's Will becomes your own."

In my experience of contemplating the Cross, a visualization often comes up with the horizontal line (x axis) as our will just above the surface of the Earth, and the vertical line (y axis) as God's Will ascending and descending. The 'crosshairs' of the True Cross is the Place where our will Becomes God's Will in ascension and descension. There is a possible 'crosshair' for every infinitesimal point on all four lines going to infinity in all four directions. And, with a third dimension added to the Cross - z axis moving back and toward, or flipped over to be up and down directions (see fig. 11 pg. 82 Sefer Yetzirah Aryeh Kaplan) - then, the possibility of being penetrated and transformed by God's Will is always immanent.

In a current Physics book, there is a statement sighting a problem in the transition from classical Newtonian Physics to Quantum Physics in that scientists were continuing to use cartesian coordinates (x,y and z axes) from the classical system to measure the Quantum processes. "In quantum theory a coordinate grid implies that space is a backdrop against which physics is played out. Elementary particles move in space but remain distinct from it; thus a duality exists between space (or space-time) and matter." When you think of the above contemplation of the Cross as a Process in fluid motion rather than a static object, then every small fraction of a point in space-time would have the possibility of the 'crosshairs' of the True Cross happening. Thus, no duality between points on a line and space in the backdrop. All is Process.

Perhaps this Process of the Cross is when the 32 Paths of Wisdom are Given.

As the mind changes its focus, or moves, the Paths (Sefirot and Netivot) also change; even, some or all of them, to appear and disappear. Hence, their Ain-nature of No-thingness.

The Mystical Body of the Risen Christ and the emanation of the Sefirot are very closely intertwined; Light-presence and Light-power in the Cross of True Light.

The alignment of wills is directly related to being able to see Reality as it IS. When you "look and see" in this Pure Radiant Awareness it IS what is seen in Actuality...... This can be easier said than done!

"Pray to God to be rid of 'God' " - God as God IS.

Thanks be to the Holy Mother Sophia!

Leslie.


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