Two-fold Spirit

Elder Gideon
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Two-fold Spirit

#1 Postby Elder Gideon » Fri Mar 04, 2016 7:09 am

Shalom Tau Malachi:

In my readings of Pardes Rimonim by Moshe Cordovero, he cites a nuance between Spirit of the Living God and Spirit from Spirit :

Ten Sefirot of Nothingness:
One is the Spirit of the Living God
Blessed and benedicted is the name
of the Life of Worlds
The voice of breath and speech
And this is the Holy Spirit.

Two: Spirit from Spirit.
With it He engraved and carved
22 Foundation Letters
Three Mothers
Seven Doubles
and Twelve Elementals
And one Spirit is from them.

The first place this contemplation of these nuances of the Spirit takes me is to Yesh Mi Ain, Something from Nothing, and Yesh Mi Yesh, Something from Something and mysteries of Hokmah and Binah. Hokmah is the principle of the force of all of life, here called Holy Spirit. Binah is the principle of form, engraving and carving by means of the Alef-Bet.

I can also hear another distinction of the Spirit of the Living God as the principle vowel points, or nichudim, attributed to each sefirah Keter to Yesod; Spirit from Spirit reminds me of what the rabbis say of Malkut, that it has no vowel, no nichud. To this, you once explained that this is because Malkut at this level may be regarded as the Alef-Bet, a teaching echoed throughout Zohar as the untranslatable Hebrew word את, ET, amplifying whatever it prefixes.

Spirit of the Living God certainly suggests Yesod; perhaps Spirit from Spirit is what manifests of this as Malkut.

Where, according to our lineage, might these two apparent instances of Spirit may be focused?


Elder Gideon

Tau Malachi
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Twofold Action of the Spirit

#2 Postby Tau Malachi » Tue Mar 22, 2016 9:15 am

Blessings to you in Hayyah Yeshua, the Living One!

The first passage, 1:9, begins by saying, “Ten Sefirot of Nothingness (Belimah),” and this indicates the emanation of the Holy Sefirot, and then the next passage speaks of the engraving of the Holy Letters. Thus, together these passages communicate mysteries of the emanation of the Thirty-Two Paths of Wisdom, the entire display of the Tree of Life - World of the Sefirot.

“One is the breath of the Living God (Elohim Hayyim),”
“One” indicates Keter the first Sefirah, and here it is called “Living God,” which is a Divine Name associated with Yesod. Listen and hear, and understand! No one can experience Keter directly, for Keter is the Concealed of the concealed, and is Ain (No-Thingness), and the emanation of Keter in any Olam (Universe) never appears, but is completely hidden. What is revealed and appears of Keter is Da’at, and as we know, from one Olam to another in the Great Tree of Life, Da’at emanates from Yesod; hence, all in a great mystery Da’at and Yesod are intimately interconnected, and are inseparable from one another, so that it may be said that everything we may experience of Keter is through Yesod.

“One is the breath of the Living God,”
indeed, the Holy Sefirot, and the Holy Letters, are emanations of the Holy Light and the Breath, or Spirit, of the Infinite (Ain Sof), and from the first Sefirah, Keter, through the process of tzimtzum (restriction) all of the Sefirot emanate and Yesod receives the ruhaniyot (spiritual essence, breaths) and shefa (influxes, powers) of all of the upper Sefirot, including Keter, and conveys is to Malkut.

“Blessed and benedicted is the Name of the Life of the Worlds,” “blessed and benedicted,” this phrase in the Kabbalah indicates Keter, which is the Life of the World of the Sefirot and all of the countless worlds created, formed and made through it, but “Life of the Worlds” here is Yesod unified with Malkut giving light and life to all realms, worlds and universes of creation, formation and action (Beriyah, Yetzirah and Asiyah).

“The voice of breath and speech, and this is the Holy Breath”
- Holy Spirit, “voice” corresponds with Binah, “breath” corresponds with the Six, and here specifically with Yesod, and “speech” corresponds with Malkut. Keter acts through Hokmah and Binah to emanate the Six, and then through the Six Malkut emanates, and from Malkut the Breath of Life - the Holy Spirit.

Perhaps you may recall the teachings on the Direct Light and Indirect Light, the “direct” corresponding with influxes of the Holy Light from above, from the World of the Sefirot, and the “indirect” corresponding with what is actualized and realized of that Holy Light below and therefore reflected or returned in ascent. The same is true of Spirit or Breath, there is the “direct” and “indirect” as well, understanding the Holy Light and Spirit as inseparable from one another in the Infinite. This first passage is speaking about Direct Spirit, the influx of the Spirit from above, within, versus the reflection of the Spirit from below, without.

“Two: Spirit from Spirit” - or Breath from Breath, this is the “direct” and “indirect,” and the engraving and carving of the Holy Letters transpires from the interplay of this twofold action of Spirit; but “Spirit from Spirit,” this also indicates Keter and Malkut, the first and the last, and all in a great mystery the Holy Letters become manifest through a dynamic interplay of Keter and Malkut, and in this we may remember the saying, “Keter is in Malkut and Malkut is in Keter.”

“Spirit from Spirit, with it He engraved and carved 22 Foundation Letters,”
that is to say with Malkut, the Holy Shekinah, the Holy Spirit, the influx of Direct Spirit stirring the generation of the Indirect Spirit, setting creative evolution into motion through which the fullness of the Spirit might be actualize and realized, and embodied in creation. As we know and understand, the fruition of this divine action is in the Messiah, and in those who receive the Messiah - the Anointing with the Supernal Light and Spirit.

“And one Spirit is from them,” the Sefirot, the Netivot, they are all manifestations of the one Spirit of the Infinite, and all of them convey one Spirit, though in diverse manifestations and actions.

The vast array of the Spirit as diverse spiritual powers and actions corresponds with Elohim Hayyim - Living God; and it must be understood that these divine powers manifest in oneness and plurality without contradiction - hence the truth of the Holy Name of Elohim, “One-Manifest-As-Many.”

This seems enough for the moment.

Shalom Aleichem!
Tau Malachi
Sophia Fellowship
Ecclesia Pistis Sophia

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