The Bahir: The Sephiroth as Gradations of Darkness

Message
Author
libbya
Posts: 1
Age: 64
Joined: Tue Apr 10, 2007 12:10 pm
Location: salt lake city

The Bahir: The Sephiroth as Gradations of Darkness

#1 Postby libbya » Mon Aug 15, 2016 6:20 pm

Greetings Tau Malachi!

To you I owe so much! You do not know it, but you have a student and disciple of many years that has not yet communicated in any way -not for a lack of thoughts or questions -but because I have become accustomed, by circumstances and events, to studying and practicing alone. Reading a post just now on the Bahir and the subject of tzintzum, I have been moved to ask a question that would seem most basic in nature, but of which I have not a clue.

When it is said that the gradations of darkness of the Sephiroth give rise to the myriad forms of cosmic ignorance and the play of forces, is what is meant a darkness that arises in relation to the varying degrees of of the contraction of the Or Ain Sof, that represents, in its expression, fused, in its expression, with some aspect or quality of the Sephira in which each -archon, demon, etc. -appears? And also: Does tzintzum refer to the restriction of the emanations within the Sephiroth, or does the Tree of Life in its entirety itself occupy a space that is a 'void', as the absence or withdrawal of the Or Ain Sof? In other words, does the Tree of Life 'come to be' against a background of void, so to speak, or within the Light of the Infinite?

Once again, I cannot thank you enough. You, along with perhaps one or two others, have been a guide to me, to my practice and my life.

Libbya
Libby

Tau Malachi
Site Admin
Posts: 5648
Joined: Wed Oct 22, 2003 4:20 pm
Location: Grass Valley, Ca.

Re: The Bahir: The Sephiroth as Gradations of Darkness

#2 Postby Tau Malachi » Tue Aug 16, 2016 10:04 am

Grace and peace to you in Messiah Yeshua, Adonai!

It is good to see you here, welcome.

This is a lovely question, and a very lofty one. With God’s help let us consider this.

The first movement of creation is tzimtzum, the restriction, withdrawal, of the Light of the Infinite (Or Ain Sof) forming a void or empty space within the Infinite One (Ain Sof); it is as though the creation of a womb within the Infinite and Eternal within which emanation, creation, formation and action is conceived, gestated and birthed. Creating this void space, the space within which creation is able to come into being distinct from the Infinite, the Light of the Infinite then emanates into that empty space, but in a process of measured emanations, the Holy Sefirot. Thus the Sefirot of Atzilut emanate from the Infinite and come into being, and they are in their essence and nature inseparable from the Infinite One, though being distinct and individual emanations of the Infinite - Attributes of the Infinite and Eternal. Keter, the first Sefirah, is completely inseparable from the Infinite, though, all in a supreme mystery that is incomprehensible to us, it is differentiated and distinct from the Infinite; from Keter to Malkut the Sefirot emanate from one another, and each corresponds with a greater restriction of the Light of the Infinite, although each is itself an infinite depth unfathomable to mortal intelligence or mental consciousness. At the level of Atzilut, the Realm of Yichud (Unity), the Holy Sefirot are inseparable from the Infinite, and they exist in a sacred unity with the Infinite and with one another, completely interdependent and interconnected with one another, the entire array being as One and Many in the Infinite and Eternal; hence, in Atzilut there is no darkness, there is no duality, but the Holy Sefirot are pure emanations of the Infinite Light and exist in a non-dual reality - the eternal realm, such that mental consciousness cannot conceive.

All in a great and supreme mystery, though, the Holy Vessels of Atzilut fracture and shatter, and “sparks fly out” and become “bound up in shards,” and with this a grand illusion of separation arises, darkness is created, and the klippot come into being, the husks of darkness and impurity, and this gives rise to Beriyah, Yetzirah and Asiyah, the Realm of Perud (Separation). This process of the formation and shattering of Vessels continues through Beriyah, Yetzirah and Asiyah so that from one to another Olam (Universe, Dimension) there is a greater restriction of the Holy Light and greater manifestation of the illusion of separation and darkness, until at the level of Malkut of Asiyah there is the greatest restriction of the Holy Light and the greatest manifestation of darkness, and a sense of virtually a complete and total separation from the Holy One, the greatest concealment of the Eternal.

As perhaps you might imagine, the Sefirot of a lower, exterior Olam are klippot, husks or concealments, to the Sefirot of a higher, interior Olam. Thus, the Sefirot of Asiyah are klippot to those of Yetzirah, the Sefirot of Yetzirah are klippot to those of Beriyah, and the Sefirot of Beriyah are klippot to those of Atzilut. At the level of Beriyah, Yetzirah and Asiyah, with the progressive restriction of the Holy Light and generation of greater darkness there is also the generation of the klippot of the Other Side, impure emanations corresponding with archonic and demonic realms - actual evil.

Here we can cite an open secret. At the level of Atzilut - a non-dual reality, there is shattering and no shattering, but at the level of Beriyah, Yetzirah and Asiyah there is shattering, and there is a need for tikkune, mending of vessels.

Now, the Sefirot of Atzilut are composed of interior and exterior lights, gradations of the Light of the Infinite One, and the exterior lights are brilliant supernal light, but the interior lights are far more brilliant, far more subtle and sublime, such that no creature can comprehend them, not even the supernal angels and the ascended ones, but only the Infinite has knowledge and understanding of those concealed lights. The exterior lights in relationship to the interior lights are as darkness, though they are not “darkness” in any way that we might conceive of darkness, not in the least. The shattering of the Holy Vessels of Atzilut takes place through the exterior lights, but there is, in effect, no shattering with the interior lights; there is, in effect, a “shattering” in relationship to creation, but no shattering in relationship to the Infinite and Eternal One. All in a great and supreme mystery it is through the emanation and generation of the exterior lights distinct from the interior lights that the creation of darkness becomes possible, hence the play of creation, formation and making (Beriyah, Yetzirah and Asiyah).

In effect the void or empty space becomes “filled” with all of this, and the entirety of emanation, creation, formation and making exists within that space, the Infinite and Eternal One containing all of this, but also pervading all of this, manifest within and behind all that arises and appears, all that transpires from beginning to end throughout the great cosmic cycle.

What we are speaking about, of course, is a non-linear meta-dimensional reality such as cannot be conceived in mental consciousness, but the knowledge, understanding and wisdom of which can only be acquired through the dawn of Supernal or Messianic Consciousness, within which conscious union with the Eternal One (Yahweh) becomes possible.

There is really no explaining such deep, esoteric mysteries, but truly we can only hint at them; through prayer and meditation, though, and contemplation, the Spirit of God (Ruach Elohim) can reveal such mysteries to us and illuminate us. Therefore we study teachings of deep mysteries in a prayerful and contemplative way, holding the conscious intention of being open and sensitive to the Holy Spirit.

May the Holy One grant us Habad of the Mysteries - true wisdom, understanding and knowledge! Amen.


Shalom Aleichem!
Tau Malachi
Sophia Fellowship
Ecclesia Pistis Sophia

Elder Gideon
Site Admin
Posts: 1372
Joined: Mon May 10, 2004 8:41 am

Inward Parts

#3 Postby Elder Gideon » Fri Aug 26, 2016 9:56 pm

Shalom Tau Malachi:

All in a great and supreme mystery it is through the emanation and generation of the exterior lights distinct from the interior lights that the creation of darkness becomes possible, hence the play of creation, formation and making (Beriyah, Yetzirah and Asiyah).

I'm very grateful that Libbya asked in this forum dedicated to the Bahir such a question as you've so helpfully addressed. While this is such a transcendental mystery, a sense of how structures of the interiors of sefirot hold while structures of the exteriors of sefirot break allows me to ask of a nuance I've recently encountered in a Hebrew word play for vessels.

As the sefirot in microcosm, we as vessels are a structures with an inside and outside experience. I hear shattering as changing. The arc of our physical development from fetal to geriatric is a constant external shattering; with our physical experience throughout is an equally changing internal shattering. Behind these both is something that remains unchanged all the while, more sublime than sentimental faith can articulate.

An essential way Hebrew poetry and civilization speak of our inward parts is through the metaphor of kidneys, k'liyotay כִלְיֹתָי. While a study of the physical and metaphysical function of the kidneys in Jewish cosmology would be another post, there is the most intriguing link:

For it was you who formed my inward parts;
you knit me together in my mother’s womb.
I praise you, for I am fearfully and wonderfully made.
Wonderful are your works;
that I know very well
(Psalm 139:13-14).

The root word for kidneys, k'liyotay כִלְיֹתָי, is k'lee, כְּלִי with meanings ranging from article, implement, and utensil to vessel. The plural form is kelim-vessels, as in the Kabbalistic principle of the "Shattering of Vessels" or shivurot ha-kelim. While it's too intricate to add to my question, k'lee כְּלִי reduces to yet another very wild Hebrew root as kalah כָּלָה, with many varied meanings and pronunciations. For our lineage, the very same letters that spell the noun for Bride also are a verb for what is to be complete, exhausted, finished, even destroyed, making a rich contemplation of the states of Shekinah as Malkut in peace, wrath, and bliss.

In light of the linguistic root of the terms for inmost part, I wished to ask of the relationship between the vessels that break and those that don't. What more can be said of change as shattering to reveal a new and greater reality of our inward parts present all of the while?

Gratefully,

Elder Gideon

Tau Malachi
Site Admin
Posts: 5648
Joined: Wed Oct 22, 2003 4:20 pm
Location: Grass Valley, Ca.

Re: The Bahir: The Sephiroth as Gradations of Darkness

#4 Postby Tau Malachi » Wed Aug 31, 2016 9:44 am

Grace and peace to you in Hayyah Yeshua!

If you consider it, our soul is formed like the Sefirot, there are exterior and interior aspects, exterior and interior life and light. There is ruach and nefesh, the “exteriors,” and there is yechidah and hayyah, the “interiors,” and neshamah is in between them, as it were, being the threshold between the interiors and exteriors, joined to both the inner and outer aspects of the soul. As is known, the soul passes through countless incarnations, and there is the generation of countless ruachot and nefeshim, and the ruach and nefesh of an incarnation arise and exist in a continuum of constant change, a constant evolution or transformation, and in the fruition of incarnation ultimately they dissolve and are reabsorbed into neshamah and the interior aspects of the soul. Within and behind this endless self-generation, the generation or ruachot and nefeshim there is neshamah, and there is yechidah and hayyah, and the inner aspects of neshamah, and hayyah and yechidah, do not change, they correspond with our being as we are in the Infinite and Eternal, the continuum of bornless being, which is being actualized and realized through the incarnations of our soul, the generation of ruachot and nefeshim in the continuum of ever-becoming. Thus, in effect, ruach and nefesh correspond with the exteriors of the Holy Vessels that fracture and shatter, and yechidah and hayyah correspond with the interiors of the Sefirot that do not fracture and shatter; hence, this very same process is transpiring with our soul through the interior and exterior aspects.

As we know, each aspect of the soul contains all five aspects, and therefore there is a play of interiors and exteriors within every aspect of the soul, something of this play of being and becoming, or not shattering and shattering, and in this play being and becoming are inseparable from one another, all in a great mystery.

Now souls emanate from the Light of the Infinite One (Or Ain Sof), and the roots of souls are drawn from the Holy Sefirot, and as there is a shattering of the Holy Vessels in the process of emanation, creation, formation and action, so also there is a shattering of vessels in the descent of souls into incarnation and the play of transmigration (gilgulim), and through creative evolution there is a progressive rectification, mending or healing of the Holy Vessels - an ongoing tikkune, and likewise there is the tikkunim of souls. The tikkune of the Holy Sefirot, in fact, is completely interconnected with the tikkunim of souls, their evolution and realization, their awakening and conscious reintegration with the Sefirot and the Light of the Infinite.

As has been said, souls transmigrate through countless incarnations, and throughout many incarnations the ruach and nefesh that arises bear little, if any, resemblance to yechidah and hayyah, and there is little, if anything, of the interior aspects of the soul realized and embodied; in effect, the exterior aspects of the soul are cut off from the interior aspects, and are not in harmony with the interior aspects, and therefore ruach and nefesh do not endure at the end of life, but in effect “shatter.” This goes on through many, many incarnations, even within human incarnations, but within and behind there is a progressive evolution of souls, and eventually souls begin to awaken and begin to engage in conscious evolution, actively seeking enlightenment or God. As this happens, more and more the exterior aspects of the soul arise in harmony with the interior aspects, and resemble and express something of the inner aspects of the soul, or who and what they are in the Infinite and Eternal, and therefore the inner aspects become embodied in the outer aspects, the exterior and interior aspects are united as one presence and power. This is the tikkune of neshamah, ruach and nefesh, and with this tikkune of souls something of the tikkune of the Sefirot is accomplished.

When neshamah and the influence of the interiors of the soul is embodied ruach and nefesh endure at the end of life and do not “shatter,” but embodying neshamah, the supernal and heavenly soul, they are established in the kingdom of heaven and World-To-Come; hence, they “inherit eternal life,” the realization of bornless being - the I Am. This corresponds with the ultimate tikkune of the soul, and in it is the great tikkune of the world and the Holy Sefirot, or The Name (YHVH).

Here I’m inclined to pause to wait upon the Spirit of the Lord.

May the Supernal Grace of the Supreme (Elyon) pour out upon the people and land this day, and may many souls awaken in the Spirit and be drawn in ascent, returning to the Eternal One (Yahweh)! Amen.

Shalom Aleichem!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia

staroath
Posts: 115
Joined: Thu Jan 01, 2009 6:20 am
Location: FL

Re: The Bahir: The Sephiroth as Gradations of Darkness

#5 Postby staroath » Thu Sep 01, 2016 11:50 am

Shalom Tau Malachi!

I am finding much delight in the teachings being revealed here about the relationships with the Sefirot "interiors and exteriors" and their similar relationship within the various levels of soul, what a beautiful revelation to my hearing!

I do have a clarifying question:

In teachings give in Febuary it was shared in the topic "Interiors of the Sefirot & Olamot: Mysteries of Tzimtzum"

"When we have a basic understanding of the Sefirot (Divine Attributes) and Olamot, and their correspondences, then it is good to venture into deeper contemplation of them and consider their interiors and various mysteries associated with them. As we know, each Sefirah contains all ten Sefirot, and these are called “interiors.”

My question arises that in this current teaching regarding "interior and exterior lights of the Sefirot", are we seeing a similar context from the earlier teaching in Feburary?

Obviously the context is somewhat different here, and I do not want to mix teachings that may appear somewhat similar but really do not relate to each other in a given context.

I find classical Kabbalistic teachings regarding "interiors and exteriors" profound yet perplexing to the mental mind and I am grateful for any help.

Shalom,
Star

Tau Malachi
Site Admin
Posts: 5648
Joined: Wed Oct 22, 2003 4:20 pm
Location: Grass Valley, Ca.

Re: The Bahir: The Sephiroth as Gradations of Darkness

#6 Postby Tau Malachi » Thu Sep 01, 2016 2:35 pm

Shalom,

This teaching, in a certain regard, is distinct from the previous teaching you've cited. In this teaching, when we speak of interiors and exteriors we are speaking of interior and exterior lights, interior and exterior presence and power; in the other teaching we are speaking of the ten Sefirot contained within each Sefirah, the ten Sefirot within each Sefirah forming interiors. This teaching about interior and exterior lights would also apply to the Sefirot within each Sefirah, as well as the Sefirah itself.

We need not be overly perplexed when contemplating "interiors" and "exteriors," but rather we may understand this to point at the meta-dimensional quality of the Sefirot, and the reality of the Sefirot as an infinity of "worlds within worlds," and likewise as having endless manifestations and aspects, for in their nature and essence they are inseparable from the Infinite One (Ain Sof), and they are infinite "depths."

Blessings!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia


Return to “Bahir: Book of Illumination”

Who is online

Users browsing this forum: No registered users and 1 guest