The Roots of Creation in the Supernals and Ain

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The Roots of Creation in the Supernals and Ain

#1 Postby Tau Malachi » Wed Feb 24, 2016 3:18 pm

The Root of Creation in the Supernals and Ain

The six days of creation correspond with the six Sefirot of Construction and the seventh day, the Holy Shabbat, corresponds with the seventh Sefirah of Construction; thus there is the mystery of the role and involvement of the three Supernals in creation. Questions naturally arise concerning this mystery, and as you might imagine there is a lovely esoteric teaching in the Holy Kabbalah concerning this great mystery.

At the outset of the story of creation we read:

“In the beginning when Elohim created the heavens and the earth…” (Genesis 1:1). As we know from the Zohar, “In the beginning” corresponds with Keter and Hokmah, “beginning” (reshit) is Hokmah, “the point beyond which there is nothing knowable,” and “in the” is Keter, which is concealed within and behind Hokmah, and in that Keter is completely concealed and is unknowable Keter is called Ain, “No-thingness.” Elohim, of course, corresponds with Binah, and it is through Binah that Keter and Hokmah engage the action of creation, from one gradation to another, or from one day to another, until the seal and fruition of creation on the seventh day, the Day of Rest - Shabbat.

“Created the heavens and the earth,” understanding what has been shared concerning this verse, this indicates the roots of creation in the Supernals, the Supernals emanating and acting through the Six, the action being complete with Malkut.

According to masters of the tradition the first three days of creation have their roots in Keter, Hokmah and Binah, respectively. The first day, corresponding with Hesed, has its root in Keter, and in effect Keter acts through Hesed in the action of creation on the first day; the second day, corresponding with Gevurah, has its root in Hokmah, and in effect Hokmah acts through Gevurah in the action of creation on the second day; and the third day, corresponding with Tiferet, has its root in Binah, and in effect Binah acts through Tiferet in the action of creation on the third day. Thus, the direct involvement of the Supernals in creation is through the Moral Triad, Hesed-Gevurah-Tiferet, and in turn Hesed, Gevurah and Tiferet act through Netzach, Hod and Yesod on the fourth, fifth and sixth days of creation, respectively.

Now Keter is called Ain, No-Thingness, and as the first Sefirah all creation has its root in Keter. As we know, the Supernals are inseparable from one another, and therefore Ain extends through all three Supernals, and therefore the masters of the tradition teach that the Alef of Ain corresponds with Keter, the Yod of Ain corresponds with Hokmah and the Nun of Ain corresponds with Binah, all three Supernals being included in the spelling of Ain.

Keter acts through Hesed, which corresponds with the first day of creation, and on the first day there is the radiant emanation of light, “Let there be light.” This corresponds with the power of Alef/Keter, and the root of this light is in Alef/Keter.

Hokmah acts through Gevurah, which corresponds with the second day of creation, and on the second day there is the separation of the firmaments, the creation of the firmament of heaven. This corresponds with the power of Yod/Hokmah, and the root of the heavens is in Yod/Hokmah.

Binah acts through Tiferet, which corresponds with the third day of creation, and on the third day there is the gathering of waters and formation of “dry land,” the creation of earth. This corresponds with the power of Nun/Binah, and the root of the earth is in Nun/Binah.

In this way the power of Ain (Alef-Yod-Nun) is in the first three days of creation, corresponding with Hesed, Gevurah and Tiferet, and this power extends into the fourth, fifth and sixth days of creation through Hesed, Gevurah and Tiferet taking action through Netzach, Hod and Yesod. Thus, the fourth day of creation corresponds with the power of Alef and Hesed acting through Netzach, and the power of the fifth day of creation corresponds with the power of Yod and Gevurah acting through Hod, and the sixth day of creation corresponds with the power of Nun and Tiferet acting through Yesod; in their culmination all of the Sefirot act through Malkut, creating and sustaining countless realms and worlds, and in Malkut there is a union of movement and rest, the fulfillment of all.

Here we may hint at a mystery. Malkut, the seventh day, the culmination of the emanations of Ain Sof, and the culmination of creation, is called Ani (“I”), which is spelt with the same letters as Ain. Thus, Keter is called Ain and Malkut is called Ani, and in some way this hints at the mystery of the original intention of the Holy One in creation, and the perfection and completion of the creation in the coming of the Messiah. Contemplate this well, and understand!

Now there is something more to be said of the first three days of creation, and their direct roots in the Supernals and Ain, for in truth space-time and a semblance of creation as we know and experience it does not come into being until the fourth day; there is the generation of light, the heavens and angels, and the intention of the earth and life upon it, but the sun and moon, and planets and stars do not appear until the fourth day. Thus, the first three days of creation have a primordial and supernal quality, and allude to the creation of the spiritual and metaphysical matrix within and behind creation, which gives rise to creation as we know and experience it.

Concerning the primordial and supernal quality of the first three days we may consider what is said on the first day of creation, which alludes to this great mystery.

It is written, “Elohim said, ‘Let there be light,’ and there was light” (Genesis 1:3). On one level this seems to imply two lights, and the masters of the tradition teach us that “let there be light” indicates the primordial light (Or Kadmon), while “and there was light” indicates the supernal light (Or Atzilut), the brilliant glory of the primordial light, or clear light. All in a great and supreme mystery, Ain is the nature of the light, and the heavens and earth - and all creation, and the substance of the heavens and earth - and all creation, is light, primordial and supernal.

There is much more that can be said concerning the interrelationships of the six days of creation, and the interactions of the six Holy Sefirot within and behind them, and their roots in the Supernals and Ain, but for the moment this seem to be enough, and it seems good to allow time for contemplation of this teaching of the Holy Kabbalah before anything more is shared.

In closing I can share that this teaching was inspired from an ongoing contemplation of the teachings of Rabbi Moshe Codovero given in his grand work Pardes Rimonim (“Orchard of Pomegranates”).

Shalom Aleichem!
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Re: The Roots of Creation in the Supernals and Ain

#2 Postby BrandonLw » Thu Feb 25, 2016 11:07 am

Shalom,

I’m grateful to see these teachings in our forum laid out so succinctly.

To ask, in regards to the virtues (which implies also vices, but here I will ask on virtues), can we trace the relationships in this exploration of the tree through the virtues according to the sefirot? That is, might the virtues, “have root” and “act through” their corresponding sefirot rooted in the Alef Yod Nun pattern? If so, what might that teach?

For instance, (one example) Devekut [one virtue of Hokmah] would be cited as the root of passion [of Gevurah] which acts through the time and space “as we know it” passion [of Netzach]. This implies an applicable pattern of descent and ascent in regard to patterns, mentalities and behaviors according to virtue. In this case, I see how it can also help expand concepts of "passion" to link it to a supernal expression.

Another chain renders: Self-discipline [Binah] -> True individuality [Tiferet] -> independence [Yesod]. This in itself seems to give a powerful path of ascent and descent to create sound connections.

This is one early example through a selection of virtues, but it seems to lend itself well to further study. Also, I see now how virtues may perhaps be explored as “nearer to Ain” or “nearer to Ani,” if that may be said rightly.
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Re: The Roots of Creation in the Supernals and Ain

#3 Postby Tau Malachi » Thu Feb 25, 2016 2:34 pm

Greetings and blessings in the Holy Light of the Messiah!

Here we are discussing the mysteries of creation - Work of Creation, joined with mysteries of the emanation of the Sefirot and their interactions within and behind creation, formation and making. If there is a place for considering virtues and vices in this contemplation, understanding the need for the tikkune of the Sefirot and creation, then if one contemplates the virtues associate with the Sefirot, which correspond with the days of creation, when we cultivate and enact the virtues we bring about something of the tikkune, the perfection and completion, of the corresponding Sefirah and day of creation. Likewise, if we are aware of the the direct connection of the Ten Utterances of Creation and the Ten Commandments, when we enact the commandments we fulfill the intention of the utterances, and likewise bring about the tikkune of the corresponding Sefirot and movements of creation. This reflects various ways in which we are fashioned to be co-creators with the Holy One, ordained by the Most High to perfect and complete creation.

To venture too far into a discussion of virtues and vices at this time, however, would distract from the revelation of deeper mysteries of creation that is intended in this discussion. So we can leave it here for now.

Shalom Aleichem!
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Ain in Ani

#4 Postby Elder Gideon » Fri Feb 26, 2016 5:03 am

Shalom Tau Malachi:

I'm astonished by this teaching of the Supernals held by the meaning and spelling of Ain. Continually, the depth of what the rabbis mean by Ain grows for me with every new example.

What I'm still working with is how Hokmah corresponds with Yod and the heavens, while Binah corresponds with Nun-final and with earth. All of this switches at Malkut, where Ain becomes the word "I", Ani. In the beginning, Elohim made the heavens and earth : Ain. In Ani, this order reverses earth to heavens from Malkut.

What more may be said of the implications of earth to heavens switching at Malkut, spelling the experience of "I", Ani?

Gratefully,

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Re: The Roots of Creation in the Supernals and Ain

#5 Postby Tau Malachi » Fri Feb 26, 2016 2:37 pm

Grace and peace to you in Hayyah Yeshua!

Malkut is called Ani (I) and also Atoh (You), and this indicates the revelation of the Holy One to us and our direct experience of the Holy One; hence the principle Name corresponding with Malkut, Adonai, “my Lord,” the Holy One as revealed and known to us. Understanding this, Ani indicates heaven come down, or the Holy One come down in revelation; God revealing Godself, as it were, “I.”

Now, concerning creation, it is the nature of the Creator (Elohim) to create and therefore creation itself is a revelation of the Creator, the Holy One; this is Ain becoming Ani, something brought forth from nothing, and something brought forth from something, the matrix of creation revealing the Holy One, filled with the presence and glory of the Holy One. If we take up hitbonenut, contemplation of the presence and glory of the Holy One in nature, in creation, we may glimpse something of the Holy One, and we may acquire knowledge and understanding of the Holy One, and perhaps wisdom.

Ani, Atoh, these cognomens of Malkut indicate the experience of seeing the Holy One in everything; if and when a person can see Holy One in everything they become aware of “the kingdom of heaven spread out upon the earth,” and the earth, creation, is exalted and is unified with the Holy One for them.

There is, of course, something more in the mystery of Ain becoming Ani, for as we know the matrix of creation comes into being in the Messiah, and through the Messiah, and for the Messiah, and when the Messiah comes emanation, creation, formation and action are manifest in their perfection and are complete. Likewise, in the Messiah there is a new humanity, and a new heaven and new earth - a new creation.

The fullness of the Holy One indwells the Messiah, and in the Messiah, and as the Messiah, the Holy One “comes down”; when the Messiah appears in creation, in the world, the kingdom of heaven becomes manifest on earth, and as we know, in the Second Coming the earth is uplifted in the Great Ascension, all things returning to the Holy One in the End-Of-Days. This movement of the Messiah, descending and ascending, manifesting heaven on earth and uplifting the world in return to the Holy One is the inner mystery of Malkut as Ani, and this very intention is in Ain, the Supernals, at the very outset of creation - “let there be light!”

Now the Messiah is the Perfect Tzaddik and is Lord of the Shabbat, and it is the Messiah who is able to remember and keep Shabbat in perfection, manifesting the Shabbat in complete holiness, for he is without sin; in so doing there is the full influx of all the Sefirot, Malkut, Shekinah, pouring herself out into the Messiah, the mystery the Holy Shekinah manifest in her full glory and power, Ani. This is the completion and perfection of emanation and creation, for the perfection of Shabbat is manifestation of the Eternal Shabbat - an infinity of light and life, which was the original intention of the Infinite One in creation.

The Son (Ben) is the image of the Father (Abba), and when the Son, the Messiah, appears, Hokmah acts through Malkut via the Son - the Six, and wisdom, enlightenment, spreads throughout creation, on earth and in the heavens, all living spirits and souls receiving something of the Holy Light and Spirit who cleave to the Messiah and Holy One, and desire to receive it; hence, the mystery of Ani in the Messiah. First the Supernal Influx and this enlightenment is embodied and manifest on earth, and then in the heavens; hence, Nun and then Yod in Ani.

Having shared these points concerning the mystery of Ain becoming Ani we can share something more about the exaltation of the the earth, or the redemption of the world. As we know the blood of the Lamb of God brings the forgiveness of sin, purification from klippot, impure emanations, impure elements; and through the Holy Light and Spirit, the power of the anointing in Messiah Yeshua, there is the complete purification of the fundamental elements of consciousness; hence, the uplifting and exalting of the earth, and its integration with the eternal realm, the World-To-Come.

In closing we can share something of an open secret. There is Ain above, within, and there is Ani below, without; and yet there is Ani above, within, and Ain below, without. Understand, the fruition of creation, the enlightenment of the Human One, is the realization of the Ain Nature of all things, and in this realization there is a complete self-negation in the awareness that there is, in truth, nothing but the Holy One, God Most High (El Elyon). This is Ain below, without, and Ani above, within, the Holy One as the only reality, the only presence and power. Then there is Ani above, within, and Ani below, without, and this corresponds to what is proclaimed by the Risen Messiah in Revelation: “I am [Alef] and [Tau], the first and the last, the beginning and the end” (22:13); “the first and last,” Keter (Crown) and Malkut (Kingdom) - these are unified in the Risen Messiah, joined as one. This latter mystery is a discourse in itself, which we can take up elsewhere another time, but it is relevant to mention here concerning the play of Ain and Ani in creation.

Having looked into this we can return to the consideration of the interaction of the Holy Sefirot in creation and the interconnection of the days of creation with one another, considering the mysteries of the Works of Creation (Ma’aseh Bereshit); with knowledge of this mystery of Ani as the coming of the Messiah in place it will illuminate other deep mysteries as we continue our exploration, so it is good we could speak of this before moving on with our exploration.

May it be God’s will that we acquire deep insight into the Works of Creation, and so also the Works of the Chariot! Amen.

Shalom Aleichem!
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Days of Creation

#6 Postby Elder Gideon » Sat Feb 27, 2016 10:32 am

Shalom Tau Malachi:

I thank you for unfolding further insights into Ani as Malkut. It's bringing together a whole new understanding of the "I" not so much as the surface experience of self, but its enlightenment and actualization. For this I'm very grateful.

As I track with Ain as the roots of the days of Creation, I'm appreciating whole new perspectives of the teachings from these days. I've even arranged my prayer weapons on a magical carpet to reflect this contemplation. My sphere is 'above.' My wand is below and pointing towards sphere angled out from the right. My cup is below and pointing towards sphere angled out from the left. These three make a triad, like the Supernals. Dagger is below this triad in line with sphere and also in line below dagger is the pentacle. It's the whole Tree of Life with five prayer weapons, and shows me nuances of the Six expressing the Supernals as I'd not quite seen before.

You clearly describe the First Day as rooted in Keter and Alef. You also attribute the Second Day to Hokmah and Yod and the Third Day with Binah and Nun. I'd like to ask further about how this plays out through the Fourth, Fifth, and Sixth Days as expressions of these same Hebrew letters spelling Ain. There are so many symmetries in the pillars of Mercy, Severity, and Compassion regarding the Days of Creation that I'm eager to learn more of their expressions of Alef, Yod, and Nun respectively.

Gratefully,

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Re: The Roots of Creation in the Supernals and Ain

#7 Postby Yonah » Sat Feb 27, 2016 12:13 pm

Greetings and Blessings in the Light of Messiah!

Thank you so much for these teachings. I've been reading, contemplating, meditating and praying on this for several days. This is such a rich discussion so there are many places to go.

I really appreciated the discussion on Ain & Ani.

In closing we can share something of an open secret. There is Ain above, within, and there is Ani below, without; and yet there is Ani above, within, and Ain below, without. Understand, the fruition of creation, the enlightenment of the Human One, is the realization of the Ain Nature of all things, and in this realization there is a complete self-negation in the awareness that there is, in truth, nothing but the Holy One, God Most High (El Elyon). This is Ain below, without, and Ani above, within, the Holy One as the only reality, the only presence and power. Then there is Ani above, within, and Ani below, without, and this corresponds to what is proclaimed by the Risen Messiah in Revelation: “I am [Alef] and [Tau], the first and the last, the beginning and the end” (22:13); “the first and last,” Keter (Crown) and Malkut (Kingdom) - these are unified in the Risen Messiah, joined as one. This latter mystery is a discourse in itself, which we can take up elsewhere another time, but it is relevant to mention here concerning the play of Ain and Ani in creation.


In Elder Gideon's question and in your reply, Tau Malachi, I hear the name spoken at the Burning Bush: Ehieh Asher Ehieh - I Am Who I Am or I Am Who I Will Be. What I'm hearing is that there is a Divine I in the midst of No-thingness and through creation, the Sefirot and Olamot universes, a seemingly separated Ani is created in various forms, but in the end this Ani realizes that it is really Ain (no-thing). This then returns to Divine Ain and Ani so that this God that is I Am is then Who I Will Be? The play seems to be conscious and unconscious unity through the play of Ain and Ani? In the end there really is only one Ani that is truly Ain?

I've heard many times that the Blessed Holy One put the return into the very fabric of creation so that beings can come back into unity. Is this root of Ain that is embedded in all the days of creation that means of return?

How beautiful!!

Shalom, Yonah
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Re: The Roots of Creation in the Supernals and Ain

#8 Postby Tau Malachi » Thu Mar 24, 2016 9:50 am

Blessings to you in the Holy Name of the Redeemer, Messiah Yeshua!

Keter/Alef acts through Hesed to engage the movements of the first day of creation, and Hokmah/Yod acts through Gevurah to engage the movements of the second day, and Binah/Nun acts through Tiferet to engage the movements of the third day; this pattern repeats itself on the fourth, fifth and sixth days of creation, but in these movements of creation Hesed/Alef acts through Netzach, Gevurah/Yod acts through Hod and Tiferet/Nun acts through Yesod; hence, just as the Supernals take up the Moral Triad for the movements of the first three days of creation, the Moral Triad takes up the Action Triad for the next three days of creation, the powers of Alef-Yod-Nun being manifest through Netzach, Hod and Yesod, respectively.

Thus, the generation of light - a multiplicity of light, is the expression of the power of Alef on the fourth day, and this corresponds with the mystery of the manifestation of space-time in the spiritual, astral and material dimensions as we might understand and experience it. At the outset, in the first day, there is the primordial and supernal light (timeless-eternity), and then on the fourth day there is a further restriction of the light, the generation of spiritual, astral and material lights (time-eternity). This is all the manifestation of the power of Alef in Ain.

Now the power of Yod and Nun on the fifth and sixth day may be understood as the generation of life on earth, air sea and ground; but also, on an esoteric level, the fifth day and the swarms of living creatures in the waters and the birds in the air may be understood as the creation of spiritual beings and forces of inner dimensions and the heavens, and the creation of all manner of land creatures may be understood as the creation of spiritual beings and forces within and behind the material world. This esoteric interpretation aligns with power of Yod and Nun in the creation of the firmament of heaven and earth as taught above. This is all the manifestation of the power of Yod and Nun.

In this we may see that the power of Ain is within and behind the entire matrix and movement of creation, all of the days of creation expressing the spiritual power of Alef, Yod and Nun.

It is interesting to note that Alef corresponds with the force of the Middle Pillar in the Supernal Triad, while Yod corresponds with the force of the Pillar of Mercy and Nun corresponds with the force of the Pillar of Severity, but in the Moral Triad and Action Triad there is a shift, for in them Alef corresponds with the force of the Pillar of Mercy, Yod corresponds with the force of the Pillar of Severity and Nun corresponds with the force of the Middle Pillar, the Pillar of Compassion.

In Malkut, of course, there is a rearrangement of the letters to spell Ani, corresponding with the actualization and realization of the of the divine potential of Ain in creation, the play of being and becoming inseparable from one another, the play of Ain-Ani corresponding with a continuum of becoming, or creative evolution, without end; hence, a continuum of endless change or transformation, the foundation of which is Ain - nothingness, emptiness, voidness.

Concerning Ani, all in a great and supreme mystery, there is one Ani - the Holy One of Being, and yet there are countless individual emanations of Ani; there is the One and Many inseparable, which is indicated by the Name of God used in the story of creation, Elohim, indicating a quantum emanation of the Infinite One (Ain Sof), the generation of which is without end.

In closing we may speak an open secret. The recognition of the Ain Nature of Ani is the realization of our innate unity with the entire matrix of creation and its source, the Holy One, and that in fact we have never been separate or apart from the Holy One; thus, our "return" is the realization that we have never departed.

In truth the Holy One is within and behind all that appears, and the entire matrix of creation is the radiant display of the Holy One (Ain) in self-generation (Ani). Contemplate this well, and understand!

May we be blessed and empowered with the Wisdom of Ain and be set free! Amen.

Shalom Aleichem!
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Re: The Roots of Creation in the Supernals and Ain

#9 Postby sheryl » Fri Mar 25, 2016 10:58 am

John 17:20-22
“I do not ask for these only, but also for those who will believe in me through their word, that they may all be one, just as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me. The glory that you have given me I have given to them, that they may be one even as we are one, I in them and you in me, that they may become perfectly one..."

Shalom Tau Malachi and dear friends!

Much gratitude to the Holy One for these teachings! They had been read and contemplated multiple times bringing many delights.

When contemplating what has been share about Ain-Ani, the upper and lower, and the inner and outer, the above prayer offered by the Perfect Tzaddik comes to mind. Curious this was right before the Crucifixion and Resurrection, when this teaching of Ain-Ani was to be passionately demonstrated.

It also feels that many of the teachings of the Master recorded in the Gospels is pointing to what you have shared, Tau Malachi, about the shift of associations of Aleph-Yod-Nun with the Middle-Mercy-Severity pillars in the Supernal Triad to Nun-Aleph-Yod in the Moral and Action Triads. For example, the teachings or actions of Yeshua using fish in the imagery are being heard differently. Also the meaning behind the bread and the wine, his body being broken and his blood being poured out, have taken on a deeper meaning when one considers the essence of his body and blood is Ain.

These thoughts arising feel connected to one that came during the recent Feast of The Crucifixion and Resurrection. It came to mind that finding and doing what is truly loved in this world is not simply a good idea but is essential in the path of return. Finding what we truly love, doing what we truly love, is the essence of resurrection, for what we truly love is the unique essence of each soul, and by finding it without we find it within, by cleaving to it without, we cleave to it within and through this, consciousness ascends, the fruition of this ascension is the Resurrection.

It feels as if the Master demonstrated this for us on the cross. In his words of forgiveness, we see him finding what he loved in his oppressors, the truth that he loved in them, as he found it within himself, And by cleaving to the truth, all that was false, the suffering and the persecution, the vehicles for suffering and persecution, fell away, his consciousness thus ascending -- "Into Your hands I commend my Spirit."

When sharing this with a companion, he spoke of the Gospel of Truth, and in returning to this Holy Writing, these thoughts have been enriched. What is powerfully being spoken in mind and heart is the necessity of finding what we truly love, the sweetness of the Father in all things -- finding, cleaving to, joining in unity with, our true essence, within us and within all things, this being the path to ascension, ultimately to Resurrection. Love thus, deep passionate love, of God within and God without, is the path of return.

If more can be shared, or if these thoughts need correction or adjustment, all will be received with delight.

With gratitude,

Sheryl

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Re: The Roots of Creation in the Supernals and Ain

#10 Postby Tau Malachi » Sat Mar 26, 2016 8:55 am

Shalom,

It is not that the order of letters Alef-Yod Nun change from the Supernal Triad to the Moral and Action Triads, the spelling of Ain remains the same, but rather the attribute of the letters to the three Pillars changes, and this can become an intriguing contemplation, and perhaps lead to special insights into the Work of Creation, as well as the Work of Salvation, if taken into prayer and meditation.

That said, the insights you have shared are lovely, and run deep.

Blessings!
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Re: The Roots of Creation in the Supernals and Ain

#11 Postby Elder Sarah » Sun Mar 27, 2016 9:33 am

Shabbat Shalom!

Greatly appreciating this most beautiful contemplation, Praise to the Mother Spirit who brings light to such mysteries! And thank you Tau Malachi for so generously sharing!

This draws me to an exploration that has intrigued me for some time regarding the interaction between the days of creation. Here we are being reminded there is an alignment between the first and fourth day, the second and fifth day and the third and sixth day. I am appreciating tied to this the alignment of the first and fourth days to Aleph, the second and fifth days to Yod and the third and sixth days to Nun. Also, in this mix of intrigue is the idea that in the exchange from Ain to Ani it appears there is a shift in order from the second and fifth days to the third and sixth days.

The correspondence between the first and fourth days is apparent in the idea of "lights", the first day having to do with Light of the Infinite, As was said earlier, The Light of Adam Kadmon and Atzilut and the "lights" of the fourth day having to do with the luminaries, the sun and moon. The correspondence between the second and fifth days appears to have a connection in the separation of the firmament, heaven and earth, and the creation of "birds of the air" (heaven) and "creatures of the sea" (sea), which feels as a separation of the beings who dwell in this firmament. This brings us to the correspondence between the third and sixth day, and this is where I have a question. The Third day is the creation of dry land and vegetation, the Sixth day is the creation of creatures of the land and the Human One. I am intrigued what more may be said of this connection? How does dry land and vegetation correspond with the arising of creatures of the earth and the Human One.

Included in my inquiry, and hopefully still on the mark, is the shift in lettering between Ain and Ani. May we contemplate this shift as an exploration of a shift in arising of days? If Yod corresponds with the second and fifth days and Nun with the third and sixth days, can we then consider a shift in the arising of days with the shift from Ain to Ani? Almost as if to say with Ain the second and fifth days arise first, but then with Ani, somehow in a mystery, the third and sixth days come before the second and fifth. Almost as if to say the Human One arising before the separation of the firmament, this being the realization of Ain in Ani. I hear this shift in statements such that we find in the book of Hebrews (7:3) regarding the Priest King Melchizedek, "Without father or mother, without genealogy, without beginning of days or end of life, like the Son of God he remains a priest forever".

Thank you advance Tau Malachi for clarification on this subject

May the recognition and realization of the Human One of Light arise within your creation, Oh Holy One of Being!

Elder Sarah

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Re: The Roots of Creation in the Supernals and Ain

#12 Postby Tau Malachi » Thu Mar 31, 2016 9:38 am

Grace and peace to you in Adonai Messiah!

The connection of the first day of creation and the fourth day of creation is obvious, “let there be light,” and “let there be lights in the dome of the sky to separate the day from the night.” The light of the first day is primordial and supernal, and corresponds with pure radiant awareness in the Realm of Yichud (unity), and the greater light and lesser light of the fourth day are spiritual light and astral light, and correspond with the arising of mental consciousness and vital consciousness in the Real of Perud (separation).

The light of the first day is pure light - the Perfect Light, and the masters of the tradition teach us that this Light of the Infinite (Or Ain Sof) is the “radiance of the Messiah,” and that this Holy Light is “stored up for the righteous” - tzaddikim, spiritual human beings, the holy and enlightened ones, who receive and embody the Messiah - the Anointing. As we know the Messiah is the culmination of creation and humanity, and the ultimate intention of the Holy One in the creation of humanity is the realization and embodiment of the Messiah. Thus, the essence and fruition of the human one is present at the outset of creation, the entire matrix of creation being the vehicle for the actualization and realization of the Messiah - Supernal or Messianic Consciousness, which corresponds with Ani.

Look and see! There is the separation of firmaments on the second day, and the generation of the firmament of the heavens, and in this the shards of the husks (klippot) are activated from previous cycles of creation - the countless universes created and destroyed before the generation of this great cosmic cycle, and therefore impurity and evil enters into creation on the second day. On the fifth day there is the creation of the “birds of the air” and “fish of the sea,” and on an esoteric level this corresponds with celestial beings and archonic beings - angels of creation and archons of creation, those within and behind all that appears in the worlds of creation. On this day it is also said that Elohim created “sea monsters,” or the two great dragons, Leviathan and Behemot - the Dragon and Great Beast; hence, the forces of great darkness, great evil, in the matrix of creation, the continuation of the manifestation of impurity and evil from the second day.

Now, space-time (time-eternity) in some semblance as we know and experience it comes into being on the fourth day with the creation of lights to separate day and night, and mark seasons, days and years, but the creation of “dry land” and vegetation precedes this, and as such on an esoteric level is understood as transcendent of space-time as we know and experience it; hence it is a movement, if such may be said, in timeless-eternity - primordial and supernal. The “plants yielding seed” and “trees of every kind bearing fruit with seed in it,” on an esoteric level, as we know, this is the emanation and creation of supernal and heavenly angels. On the sixth day, which has its root in the third day, there is the creation of all of the creatures of the land, and finally as the culmination of creation, the creation of the human one in the image and likeness of Elohim, male and female. On an esoteric level the creatures of the land may be understood as the world of spirits - the spirits within and behind all things in creation, and as we know, the human one who is the image and likeness of Elohim - God and the angels of heaven, is destined to stand among the holy angels before the Throne of Glory, and even to be exalted beyond them, becoming unified with the Holy Shekinah and enthroned, just as we see with the great elders in the Book of Revelation.

The Kabbalah teaches us that the rectification of the darkness, the evil, that enters creation on the second day takes place on the third day with the emanation and creation of the supernal and heavenly angels. In a similar way there is the rectification of the fifth day - the creation of the “two dragons,” on the sixth day with the creation of the human one, for the human one is destined to overcome them and master them; hence, the coming of the Messiah in humanity, the embodiment of the Messiah in humanity.

Unlike the second day, which Elohim does not proclaim to be good, the fifth day Elohim proclaim to be good, even though great forces of evil come into being on that day, as well as the impure forces of the archonic realm. Why is this? Because all in a great mystery such forces are integral to the realization of the Messiah, the realization of the divine potential within humanity; in apparent separation, and the process of individuation, there must be a choice between good and evil in the play of free will, and there must be a force of resistance to overcome for individuals to become realized and enter into conscious unification with the Holy One. Thus, archonic and demonic forces have a role to play, and in fact have a place in creation; in some way they serve to facilitate the realization of the innate good within creation, even though such entities may be unaware of it in the midst of their actions.

Now Ain is the root of the six days of creation, but Ani is the root of the seventh day - the Day of Rest. You may recall a verse from a psalm, “Be still and know that I am God (Elohim).” Understand, at the culmination of creation, with the creation of the human one there can be true knowledge of God, and more so, the embodiment of God - Messiah; and this is Ani, the revelation of God, the knowledge of God, the embodiment of God. In truth, God is within all things in creation, and God is being revealed, known and embodied through the entire matrix of creation; hence, Malkut called Ani.

Aware of this you will understand that when creation is associated with Ain (nothingness) it indicates that there is nothing that exists, nothing that is real, apart from God; there is only the Holy One (Ani), there is no other!

As you contemplate this great and supreme mystery, though, remember the inner meaning of Elohim - “One and Many”; hence, infinite emanations of the Holy One (Ani) as countless unique and individual beings, the fullness of the Holy One in each and everyone, and yet transcendent of any and all.

This is what the Spirit would have me share this morning.

Shalom Aleichem!
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Re: The Roots of Creation in the Supernals and Ain

#13 Postby Bevan » Sat Apr 02, 2016 9:54 am

Shalom and Greetings!

Before meeting this tradition, I wondered about transcendent creation behind the material reality that is immanent and all around us. I am grateful for the profound hidden story I now read in even greater depth in this post. For the potent energies and language behind the Letters of the Netivot and Sefirot of the Tree of Life reveal our place in the Holy One that I once only saw dimmly.

In contemplation of Alef-Yod-Nun, which is Ain, I see what is spoken of in Genesis 1 as “formless and void”. Here El Elyon (Keter-Spirit), who is beyond all, begins (Hokmah-Father-Seed) to take form through Elohim (Binah-Mother-Appearance), “the One and Many inseparable”. And like a fractal’s expanding symmetry, this Supernal Reality manifests its purpose in the First Day’s “light” echoing into the Fourth Day’s “space-time”. What is "good" was separated in the firmaments on the Second Day and further manifest as evil and archonic on the Fifth Day. Now on the Third Day there is much hope for reconciliation in the creation of the Supernal Angels and on the Sixth Day in the Human One who Elohim has “made him for a little while lower than the angels”. (Hebrews 2:7) Now on the Seventh Day, I hear Ain appears as Ani, the Messiah, the fullness of creation!
This realization of Ani-Ain is the realization of the Christ-self, our true self, which is enlightenment and liberation as demonstrated in the life of Yeshua Messiah. (Gnosis of the Cosmic Christ, p. 40)
I now read Romans 8 in a new light:
For the anxious longing of the creation waits eagerly for the revealing of the sons and daughters of God. For the creation was subjected to futility, not willingly, but because of Him who subjected it, in hope that the creation itself also will be set free from its slavery to corruption into the freedom of the glory of the children of God. For we know that the whole creation groans and suffers the pains of childbirth together until now. (Romans 8: 19-22)
Now in Kabbalah, I continue to find grounding in the rich images of Love that descend into a Creation which longs and eagerly waits a birth into freedom and re-union.

Hallelu Yah!

May all beings receive the truth for which they long,
Bevan.

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Re: The Roots of Creation in the Supernals and Ain

#14 Postby Tau Malachi » Mon Apr 11, 2016 9:56 am

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

There is something more that we can share concerning Ani and the seventh day - the Holy Shabbat.

“In the beginning Elohim created the heavens and the earth…”

As we have established, the light of the first day corresponds with Alef of Ain, the firmament of the heavens corresponds with Yod of Ain and the earth corresponds with the Nun of Ain; then the actions of the fourth, fifth and sixth days of creation are the extension of these powers of Ain corresponding with the first three days. Given these attributes, if we consider the seventh day corresponding with Ani, Alef remains in place, but Yod and Nun change places; this implies that the earth is uplifted, exalted, and that heaven is manifest upon the earth, embodied, and as has been said, this is the appearance of the Messiah - the Human One of Light, in the matrix of creation and the world.

We may contemplate this a bit further, however, and seek a deeper understanding of the coming of the Messiah - enlightenment and liberation.

Look and see! The spiritual essence or inmost nature of all things is Ain, and is formed of Or Ain Sof - the Holy Light and Spirit of the Infinite, and God (Elohim) is in all things, in heaven and on earth; as we know, the human one is created in the image and likeness of God, male and female, which is to say that the human one is created as a vehicle of God in creation and is destined to embody God - this is Messiah. When the human one awakens and realizes God within, and embodies God, the spiritual essence of all things is brought into them through the human one, and there is a stirring and awakening of all things to God within - God within all things becoming realized; thus, heaven is embodied and made manifest on earth, and the earth is uplifted in return to God and is exalted - this is Ani.

Here we may say that Ani is the realization of the I am in all things, or realization of God in all things; and it is in this that a spirit or soul is able to recognize and realize God ever beyond, and therefore able to draw near and to enter into conscious union with God - the union of the Messiah with the Most High.

Ani, the realization of the One in Many and the Many in the One; there is only the Holy One, there is no other!

Shalom Aleichem!
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Re: The Roots of Creation in the Supernals and Ain

#15 Postby Tau Malachi » Thu Apr 14, 2016 12:49 pm

Grace and peace to you in Yeshua Messiah!

There is another teaching of the roots of creation in Ain that it is given for me to share.

“In the beginning Elohim created the heavens and the earth…”

“In the beginning,” this is Keter and Hokmah, and “Elohim,” this is Binah, and as we know the essences of the entire array of the Sefirot are contained in Keter, and the array of Sefirot is concealed in Hokmah and is revealed through Binah, the Six and Malkut emanating from Binah - “the heavens,” this is the Six, and specifically Tiferet, and “the earth,” this is Malkut. Thus we may read this part of the verse to indicate the emanation of the entire array of the Sefirot at the very outset of creation, the Infinite One acting through them to generate the matrix of creation.

Previously, with regard to the first three days of creation, we established the radiance of light as the power and action of Keter/Alef, the creation of the firmament of heaven as the power and action of Hokmah/Yod and the creation of the earth as the power and action of Binah/Nun. Understanding this, considering the present teaching, the root and origin of heaven, Tiferet, is in Hokmah/Yod and the root and origin of Malkut is in Binah/Nun, Hokmah and Binah having their root and origin in Keter/Alef.

Listen and hear, and understand! The head of the Middle Pillar - Pillar of Compassion, is the first emanation, first Sefirah (Keter), but until the head of the Pillar of Mercy (Hokmah) and head of the Pillar of Judgment (Binah) emanate the Pillar of Compassion is completely concealed and not extended, not revealed and made manifest; once the heads of Mercy and Judgment emanate, then the Pillar of Compassion is extended, being revealed and manifest, and then the generation of Beriyah, Yetzirah and Asiyah follows, all as ordained by El Elyon, all according to the will of the Infinite One (Ain Sof).

Look and see! At the outset the entirety of emanation, creation, formation and action was contained in Keter in its essence, and was concealed in Hokmah, existing in potential, yet not actually existing, and as such it was completely unknowable - Ain; through Binah, however, and the emanation of the Six and Malkut, what was hidden, unknowable, was revealed and made known - Ani.

Now, as we have said, Keter corresponds with Alef, Tiferet (the Six) corresponds with Yod and Malkut corresponds with Nun; in the culmination of emanation, creation, formation and action - Malkut, Ain becomes Ani - hence, there is a full influx of Tiferet into Malkut, and Malkut is uplifted and merges with Tiferet, and through this there is the great influx through which creation, formation and action (or making) come into being, the great matrix of creation.

This corresponds with the unification of Mercy and Judgment, or Yahweh and Elohim, and it is through the complete unification of Mercy and Judgment that creation becomes perfect and complete; hence, through the full realization of Supernal Compassion, which transpires in the Messiah - the enlightened human being (Ani-Ain).

This teaching may seem somewhat perplexing at first, but if you contemplate it secret mysteries may be revealed to you through it and the teaching may become perfectly clear to you.

May the Spirit illuminate you concerning this matter! Amen.


Shalom Aleichem!
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Ain becoming Ani

#16 Postby Elder Gideon » Sat Apr 16, 2016 10:46 am

Shalom Tau Malachi:

The many places these teachings go! I'm elated by the paths these mysteries open.

Look and see! At the outset the entirety of emanation, creation, formation and action was contained in Keter in its essence, and was concealed in Hokmah, existing in potential, yet not actually existing, and as such it was completely unknowable - Ain; through Binah, however, and the emanation of the Six and Malkut, what was hidden, unknowable, was revealed and made known - Ani.

Now, as we have said, Keter corresponds with Alef, Tiferet (the Six) corresponds with Yod and Malkut corresponds with Nun; in the culmination of emanation, creation, formation and action - Malkut, Ain becomes Ani - hence, there is a full influx of Tiferet into Malkut, and Malkut is uplifted and merges with Tiferet, and through this there is the great influx through which creation, formation and action (or making) come into being, the great matrix of creation.


There is a directness to this mystery of Ani which I'm hearing to be a simple principle of appearance. "I" is an appearance of everything invisible. It is by this that Apostles such as St. John describe the emanation of the Word who became flesh and lived among us (John 1:14).

The play of letters Alef Yod and Nun (Ain) emanating Alef Nun Yod (Ani) absorbs me as I consider what the Thirty-Two Paths of Wisdom have to say about Nun and Yod particularly. This text calls the Hebrew letter Nun Apparitional Consciousness: “It is called this because it provides an appearance for all created apparitions, in a form fitting their stature.” This becomes all the more rich when considering how the same Thirty-Two Paths of Wisdom speak of Yod as the Consciousness of Will: “It is called this because it is the structure of all that is formed. Through this state of consciousness one can know the essence of the Original Wisdom.”

By Yod are the heavens generated. By Nun is the earth generated. Alef is the ground of both heaven and earth. Ani speaks of the Will of the Holy One becoming manifest, even incarnate! But the appearance of Messiah is but the midpoint of the story of the Gospel, for we see the Perfect Master leaves no body in the empty tomb, yet appears to the Bride. He even changes appearances throughout the forty days before finally ascending to the Father. Our midrashim speak that the Holy Bride, in the end of her life, chose to leave her body behind as a blessing. I wish not to limit or confuse these principles of Yod and Nun, though I'm hearing a new mystery that needs your adjustments. Given that Alef is the same in Ain and Ani, it's as if Our Lord, the Logos, is something of Yod and Our Lady, Sophia, is something of Nun. If I may ask further, the fullest revelation of Ani, of Malkut uplifted and merging with Tiferet, sounds like dissolution, an appearance that is capable of consciously disappearing.

Gratefully,

Elder Gideon

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Re: The Roots of Creation in the Supernals and Ain

#17 Postby Tau Malachi » Sat Apr 16, 2016 2:14 pm

Grace and peace to you in Our Io Adonai!

Yes, indeed, as you have written Yeshua corresponds with Yod and Mirya corresponds with Nun, and the root of them both is in Alef, the Holy Light and Spirit of the Infinite One. Look and see! The culmination of the First Coming corresponds with the final ascension of Adonai Yeshua, and his unification with the Most High (Elyon) and his enthronement; he dissolves into Pure Light and enters into complete reintegration with the Pleroma of Light, the Supernal Abode; hence, he abides in the heaven of heavens, the eighth heaven, corresponding with the inmost power of Yod. The Holy Bride, however, ascends with the Risen Messiah and descends, vowing to remain in the world, on earth, until the fruition of the Second Coming, and remaining in the world, this is the power of Nun manifest in her.

As for Malkut, Shekinah, uplifted and merged with Tiferet, perhaps you may recall the prophecy that “the moon will shine like the sun and the sun will shine with a sevenfold radiance of glory”; this is the result of Yesod and Malkut unified and merged with Tiferet, they appear in Supernal Glory. This sevenfold radiance of glory corresponds with the seven Sefirot of Construction manifest in full glory and power, the influx of the Supernals spreading into them and filling them completely, the Holy Shekinah radiant with the glory and power of all (Kol) then shines as the Spiritual Sun.

Listen and hear, and understand! When Yeshua Messiah ascended in divine rapture, becoming Pure Light and Truth, reintegrating with the Light of the Infinite completely, he shone with the sevenfold radiance of Supernal Glory, and was enthroned above in Understanding-Binah, unified with Wisdom-Hokmah and crowned with the Supernal Crown-Keter, the influx of Supernal Light passing through him into the world and the world being uplifted in him, the perfection and completion of creation. The Magdalene is the Holy Vessel able to receive and hold this influx of Supernal Glory in the world, and she shines as the Spiritual Sun, anchoring, as it were, the Continuum of Light Transmission in the world, abiding in the place prepared for her below until that time when the sevenfold Supernal Glory will be revealed in the world, the End-Of-Days and the realization of the World-That-Is-Coming.

As we know, when Messiah Yeshua was taken up in divine rapture, afterwards the disciples were gathered in the upper room with the Holy Bride, and the great influx of Supernal Light - spiritual nuclear fire, the power of Yod, came upon her, and tongues of fire (Yodim) entered through the top of the heads all all who were gathered in that place, and they were anointed as Tzaddikim in the Messiah - consecrated as Holy Apostles, each embodying the Holy Light and Spirit according to their call and capacity, all as ordained by God Most High (El Elyon). This corresponds with the Shekinah of Messiah manifest in full glory and power, the manifestation of the fullness of Ani. Praise the Lord!

There shall be, however, an even greater manifestation of Ani in the fruition of the Second Coming when This World gives way to the World-That-Is-Coming; but truly of this we cannot speak, and may the Holy One have mercy on us and forgive us for even mentioning it at this time in our present ignorance, and may it be that no one is led astray or into delusion by the mention of it.

In closing we can say this, the Messiah enthroned in Binah, unified with Hokmah and crowned with Keter, this is the realization of Ani in Keter, and yet more, the realization of Eheieh; and it is from this that the fullness of Ani is manifest below, first as Adonai in the Bride, then as Elohim when the Holy Bride becomes the Mother (the Bride becoming the Mother is the full power of Nun in the Bride); and all of this arises from Ain, and within Ain, and returns to Ain, the very essence and nature of all that appears being Ain, or Ani-Ain. Contemplate this well, and understand!

May you be blessed to realize the truth of Ani-Ain, the truth that will set you free! Amen.

Shalom Aleichem!
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Re: The Roots of Creation in the Supernals and Ain

#18 Postby Bevan » Wed Jun 22, 2016 6:56 pm

Shalom!

I went to the Gospel of John today and read "In the beginning was the Word, and the Word was with God, and the Word was God", which prompted me to consider this post further.
In the beginning God (Genesis 1:1)
“in the” is Keter, which is concealed within and behind Hokmah [“beginning”], and in that Keter is completely concealed and is unknowable Keter is called Ain, “No-thingness.” Elohim [“God”], of course, corresponds with Binah, and it is through Binah that Keter and Hokmah engage the action of creation
It strikes me that the "action of creation" is to mend and reveal. This is the Gospel!
the Messiah enthroned in Binah, unified with Hokmah and crowned with Keter, this is the realization of Ani in Keter, and yet more, the realization of Eheieh … and all of this arises from Ain, and within Ain, and returns to Ain, the very essence and nature of all that appears being Ain, or Ani-Ain.
How does the Genesis account of creation fit with John and this thread? When the Gospel writer says “the Word was with God” does this mean that Messiah exists but hidden and unrevealed? When John continues with the “darkness did not comprehend it” I think of “the rectification of the darkness, the evil, that enters creation on the second day”. It appears that what is being said is the Ain in Genesis comes to fruition in the Gospel in the revelation of Messianic Consciousness as Ani. Messiah rests revealed with Elohim, or as is said “enthroned in Binah”.

May the World know the Spiritual Sun that shines in the darkness!

Bevan.

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Re: The Roots of Creation in the Supernals and Ain

#19 Postby Elder Gideon » Thu Jun 23, 2016 1:00 pm

Shalom Bevan!

It's no accident that St. John's gospel opens with the same words with which Bereshit-Genesis opens. We've dialogued quite a bit on this in older posts and would welcome what new insights and questions you're hearing in light of this post called Hayyah Yeshua. It zooms in quite deeply to this relationship you're feeling between Ruach Elohim and Messiah. I would be interested to see where it carries your contemplation!

Elder Gideon


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