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Three Garments of Nefesh: Radiance of the Vital Soul
Posted: Mon Jun 20, 2016 10:16 am
Three Garments of Nefesh: Radiance of the Vital Soul
In the Holy Kabbalah we are taught that there are three ‘garments of nefesh,’ our thoughts, words and actions, and according to the manifestation of the garments is the manifestation of nefesh, whether nefesh behamit, the bestial soul, or nefesh elokit, the godly soul. When there is right thought, right speech and right action, and we enact the ‘commandments,’ enacting what is good and true - righteousness, nefesh becomes manifest as something godly, nefesh elokit; if, however, we fall into negative thought, speech and action, enacting what is false and evil - wickedness, nefesh becomes manifest as something bestial and ungodly, nefesh behamit, heaven forbid! Thus, our thoughts, words and actions are the manifestation of our nefesh, or our person and life, and the vital energy within and behind it, and understanding this we need to pay attention to our thoughts, words and actions, and we need to master our thoughts and desires, seeking to live as a faithful and spiritual person, seeking to resemble the Tzaddikim and the Messiah, the anointed of God.
In our experience as human beings, mental beings, everything begins in the mind and thought, and our words and actions flow from and express our thoughts and what we hold in our heart, what we desire and dwell upon, and therefore cleave to, whether righteous and godly or wicked and ungodly, or some admixture. Thus, first and foremost we need to pay attention to our thoughts, and need to learn how to direct our thoughts towards what is good and true, and how to “set our minds on those things that are above,” heaven and God, or the Sefirot and Holy One. The more we can uplift the energy and vibration of our consciousness, and set our mind on those things that are above, and direct our intellect and intelligence to noble human endeavors and the mysteries of heaven and God, or enlightenment, the greater the radiance of our nefesh, and the greater the force of our words and actions for the good in this world.
If we wish to generate nefesh elokit, first and foremost we must learn to go within and live within, open to the Holy Light and Spirit from above, and we need to seek initiation and a spiritual education, receiving the Holy Light and Spirit, along with spiritual teachings and guidance. In terms of a shift in thought and thinking, and learning how to set our minds on those things above, we need a spiritual education, and the foundation of this is study and contemplation, and sacred discourse, joined with prayer and meditation; study and contemplation, and sacred discourse, though, is the foundation, for we need to acquire knowledge and understanding of the Holy Torah and Gospel - the Holy Scriptures, and knowledge of the mysteries or esoteric wisdom - the Holy Kabbalah, to be able to uplift our minds to those things that are above and fill our minds with the light of wisdom and holy thoughts. Quite naturally, if we invest ourselves in study and contemplation, and acquire knowledge of the mysteries, and we pray and meditate, our mind and heart will be uplifted, and our thoughts, words and actions will be transformed; we will know and understand true righteousness, and enacting it the Spirit of God will enter and take up our person and life, perfecting thought, speech and action, the three garments of nefesh.
When we generate nefesh elokit, cultivating right thought, right speech and right action, in so doing we are cultivating our true human intelligence, ruach, and we are reaching into ruach, uniting nefesh with ruach, and as we do ruach will illuminate and take up our thoughts, words and actions, these garments of nefesh becoming garments of ruach, the human and divine intelligence that is in us. As ruach shines within our thoughts, words and actions we will experience higher, more expanded grades of soul or consciousness, and with them greater intelligence, various higher grades of vital and mental consciousness, and the corresponding intelligence (mochin). Quite naturally, with this, comes greater knowledge and power, greater manifestations of the Spirit of God moving with, in and through us, the Spirit of God (Ruach Elohim) merging with our ruach and our nefesh, drawing our soul nearer and nearer to heaven and God, or the angels and God.
When ruach takes up the three garments of nefesh the garments will increasingly resemble and express the Divine Attributes (Sefirot), the light of the Divine Attributes shining through them, most especially the light of love and compassion; with the unification of nefesh with ruach there is a natural generation of the Sacred Heart, love and compassion, for such is the essence of the intelligence of the heart, the seat of our ruach.
To reach into ruach and beyond in study and contemplation, and in prayer and meditation, requires the development of kavvanah, concentration, and devekut, cleaving, and the greater our kavvanah and devekut when we contemplate, and we pray and meditate, the further we will reach into ruach and the Sefirot, and the greater our experience of insights and revelations concerning the mysteries of creation, heaven and God will be, the greater the manifestation of Habad - wisdom, understanding and knowledge of the Divine.
When ruach takes up the three garments of nefesh, and ruach and nefesh are unified, our vital soul being illuminated and guide by our true intelligence, the influence of our neshamah, our divine soul, may enter, and neshamah may illuminate and take up the three garments of nefesh, and we may experience Mochin Gadlut (Big Mind), a state of Christ Consciousness or God Consciousness, whether grades of cosmic consciousness, the peak of mental consciousness, or grades of Supernal Consciousness, the supramental.
As perhaps you might recall, each aspect of our soul contains the corresponding knowledge and power of the Ten Sefirot. Thus, from one aspect or grade of soul to another there is a different manifestation of Habad - wisdom, understanding and knowledge. Nefesh corresponds with the Habad of Asiyah, which is the knowledge, understanding and wisdom of the Word of God in human life and this world, and matters of this world, as well as the world of spirits. Ruach corresponds with the Habad of Yetzirah, which is the knowledge, understanding and wisdom of the Word of God in inner dimensions, in the world of angels and the heavens. Neshamah corresponds with the Habad of Beriyah, which is the knowledge, understanding and wisdom of the Word of God in the world of neshamot and archangels - great cosmic forces and the universal, and as we know, through the inner aspects of neshamah, there is a reaching into Atzilut and Adam Kadmon, the Realm of Yichud (Unity), and the potential realization of the Habad of Atzilut, the Habad of the Messiah and the Most High (Elyon).
Thus, as the presence and power of each aspect of the soul is realized and embodied through our thoughts, words and actions, a greater light of wisdom becomes clothed in them and expressed through them; hence, a growing, evolving, enlightenment of the soul in the Messiah, and various gradations of the experience of nearness and union with the Messiah in the Infinite and Eternal.
As perhaps you might imagine, with the realization and embodiment of each aspect of the soul there is a greater radiance of nefesh, and a greater embodiment of the Light-presence (Messiah) and Light-power (Holy Spirit) shining through our person and life.
The key to this self-realization, the realization of your soul, is in the conscious direction of your thoughts, words and actions, and if you consider the messages of the prophets of God and Messiah Yeshua, this is exactly what they teach us.
O Holy One, with Your Spirit please purify and sanctify us, and lead us in the Way! Amen.
Re: Three Garments of Nefesh: Radiance of the Vital Soul
Posted: Tue Jul 05, 2016 11:02 pm
Shalom Tau Malachi:When ruach takes up the three garments of nefesh, and ruach and nefesh are unified, our vital soul being illuminated and guide by our true intelligence, the influence of our neshamah, our divine soul, may enter, and neshamah may illuminate and take up the three garments of nefesh, and we may experience Mochin Gadlut (Big Mind), a state of Christ Consciousness or God Consciousness, whether grades of cosmic consciousness, the peak of mental consciousness, or grades of Supernal Consciousness, the supramental.
What I've been most enjoying of this teaching of the three garments of nefesh is how I'm hearing you layer the progressive purification of three garments of nefesh. These become three garments of ruach. The principle is that by right thought, speech, and action, we can receive and manage more Divine energy without being broken.
While you helpfully aligned how the habad of the olamot of perud correspond with their respective parts of soul, it also occurred to me to ask how these same parts of soul are also regarded as principle aspects of olamot: The olam-world of thought
corresponds with Beriyah; speech
corresponds with Yetzirah; action
becomes Asiyah. These olamot happen to be gradations of perud-separation. These same olamot are three garments of nefesh and three garments of ruach.
I'd like to venture to ask from another current thread called Generation of Souls from Sefirot & Klippot
explaining how souls manifest in sefirot or klippot, dependent upon how deeply a neshamah remembers its emptiness: There's nefesh of neshamah, ruach of neshamah, and neshamah of neshamah. As souls merit the remembrance of neshamah of neshamah, there is the breakthrough into an enlightenment experience you described above.
My question asks how the three garments of the nefesh happen to be the olamot in their corresponding activity (Beriyah-thought, Yetzirah-speech, Asiyah-action). Further, am I hearing two different threads appearing to intertwine? Are we hearing how sefirot or klippot move through a soul according to the garments of its thought, speech, and action?
Re: Three Garments of Nefesh: Radiance of the Vital Soul
Posted: Tue Jul 19, 2016 9:51 am
All blessings of El Elyon to you in Yeshua Messiah, Adonai!
When souls are bound up in the klippot, or drawn from the klippot, what manifests is a klippah of neshamah, ruach and nefesh - impure emanations of the soul, and likewise impure garments, impure thoughts, speech and actions; hence the manifestation of nefesh behamit, a bestial soul, a bestial, material human - ungodly, wicked. Such souls are ruled by a spirit of folly, the spirit of the Other Side and the inclination to evil, the desire to receive for self alone, and reaching “upward,” they reach into the klippot of Asiyah, Yetzirah and Beriyah, cleaving to klippot and merging with them, and so become vehicles of the spiritual forces of the Other Side, archonic and demonic forces.
There are various gradations of souls among the wicked, those who love the darkness, just as there are various gradations of souls among the righteous, those who love the light, but the souls of the wicked draw their strength, their knowledge and power, from the klippot, while the righteous draw their strength, their knowledge and power, from the Sefirot. This is why there are, indeed, powerful false prophets and sorcerers, and the wicked who prosper in the world, along with powerful Tzaddikim; there are souls among the wicked that reach into the klippot of the higher Olamot of Perud, Yetzirah and Beriyah, drawing upon corresponding spiritual forces, “spiritual forces of wickedness established in celestial places.”
This reflects, for example, the knowledge and power of Balaam in the Torah, who contended with Moses, and in our own times, in our country, we are witnessing the reality of this with the arising of a wicked man, a sorcerer, to power. May his star be thrown down by the warriors of heaven and may the Lord deliver us!
Now, concerning the three garments and the Olamot of Perud, understand, the three garments of nefesh correspond with the manifestation of the Sefirot at the level of Asiyah; when there is a generation of right thought, right speech and right action that draws upon what is good and true in the stars of our birth, enacting the simple will of God, the simplicity of the commandments in faith, our soul becomes a vehicle of the spiritual powers of the Sefirot of Asiyah, and our thoughts, speech and actions become expressions of that spiritual power. When this is done nefesh behamit is transformed into nefesh elokit, a godly soul enacting something of the intention of God sending the soul into incarnation. If nefesh is joined to ruach, and ruach directs nefesh and takes up the three garments of nefesh, our soul is uplifted and reaches into the Sefirot of Yetzirah - the world of angels, and our soul becomes a vehicle of the spiritual powers of the Sefirot of Yetzirah, and our thoughts, speech and actions express that spiritual power. When nefesh and ruach are unified, and are uplifted and joined with neshamah, and neshamah takes up the three garments, our soul reaches into the Sefirot of Beriyah - the world of archangels, or great cosmic forces, and our soul becomes the vehicle of the spiritual powers of the Sefirot of Beriyah, and our thoughts, speech and actions express that spiritual power. If and when the inner aspects of neshamah are realized and embodied, neshamah of neshamah, hayyah of neshamah and yechidah of neshamah, then our soul reaches into the Sefirot of Atzilut, and the corresponding Light-presence and Light-power shines from within us, the Supernal Light, Supernal Consciousness, Supernal Force.
At every level of reaching, of course, there is the manifestation of the corresponding Habad - wisdom, understanding and knowledge, and therefore there is a greater and greater enlightenment of the soul, and greater nearness to the Holy One, and ultimately, at the level of Habad of Atzilut, there is the experience of conscious union with the Messiah in the Holy One; hence, full Messianic Consciousness.
The summit of the wicked is the klippot of Beriyah, and specifically the klippah of Da’at of Beriyah (the Great Abyss), for there are no klippot in Atzilut and the wicked cannot reach into Atzilut; if any shade or shadow were to enter into Atzilut it would be its destruction, its complete nullification, for there is no darkness in Atzilut and Adam Kadmon, the Realm of Yichud.
All three of these garments can be elevated and express the spiritual powers and Habad of the interior Olamot, though at the level of Atzilut in place of thought there is silent volition, pure will, for the supramental transcends thought and thinking; yet, in incarnation the Supernal Consciousness does take up thought, along with speech and action, the Light of the Supernals shining through them.
May we uplift our minds to those things that are above this day, seeking a greater Habad, and may the Holy Spirit gift us with a greater enlightenment in the Messiah! Amen.
Transforming and Perfecting Garments
Posted: Mon Jul 25, 2016 9:39 pm
Shalom Tau Malachi:
If nefesh is joined to ruach, and ruach directs nefesh and takes up the three garments of nefesh, our soul is uplifted and reaches into the Sefirot of Yetzirah - the world of angels, and our soul becomes a vehicle of the spiritual powers of the Sefirot of Yetzirah, and our thoughts, speech and actions express that spiritual power. When nefesh and ruach are unified, and are uplifted and joined with neshamah, and neshamah takes up the three garments, our soul reaches into the Sefirot of Beriyah - the world of archangels, or great cosmic forces, and our soul becomes the vehicle of the spiritual powers of the Sefirot of Beriyah, and our thoughts, speech and actions express that spiritual power. If and when the inner aspects of neshamah are realized and embodied, neshamah of neshamah, hayyah of neshamah and yechidah of neshamah, then our soul reaches into the Sefirot of Atzilut, and the corresponding Light-presence and Light-power shines from within us, the Supernal Light, Supernal Consciousness, Supernal Force.
I've been marveling at the implications of how each level of soul, when purified to each corresponding grade, grows into a respective vision of the soul. I admit how steep this sounds, having glimpsed into something of each of these realities in transmission of your good company of the Shekinah. I'm humbled and grateful for Living Tzaddikim who can transmit what to them is perhaps an 'ordinary' moment in Yetzirah, Beriyah, or Atzilut.
Why a wicked soul drawn from the qlippot of the other side can't move beyond Da'at of Beriyah, you recently clarified in our last Zohar discourse: such a qlipptic soul might have knowledge but no Understanding, let alone Wisdom. This recalls King Solomon, who said For those who increase knowledge increase sorrow (Ecclesiastes 1:18). I've never heard such an essentialization as you've described of habad ; the full movement into what is Supernal of Knowledge is this threshold into Understanding where I'm hearing implied is the most transparent willingness to self-nullification. It seems that this deep embrace of emptiness, of ain, is the boundary of Atzilut proper. This self-offering is somehow innate for righteous souls.
As we're speaking of garments of Nefesh, Ruach, and Neshamah, I hoped to graft another contemplation into these mysteries of soul as they span perud (Asiyah, Yetzirah, and Beriyah) to Yehud (Atzilut). There are two principle ways a faithful soul may grow further into greater awareness: the Way of Transformation and the Way of Perfection. The Way of Transformation is how I'm hearing how souls negotiate, integrate, and even sublimate any obstructions in faith and devotion to the Holy One. In the Way of Perfection, I'm hearing how a practitioner can readily dissolve any obstruction by the immediate awareness of its emptiness. Until anything 'sticky' is understood for its emptiness, there are means in the Way of Transformation. When perceived directly to its empty bottom, there's no problem. As I heard a young Elder laugh aloud years ago in Light Transmission, "The problem is that there's no problem!"
How does the Way of Transformation intract with the clarification of the garments of Nefesh, Ruach, and outer Neshamah? How does the Way of Perfection interact with the inner aspects of Neshamah? If I have distracted from this larger thread or misunderstood Transformation and Perfection, I'll gladly redirect. I look forward in either way to what more the Mother-Bride might say.
Re: Three Garments of Nefesh: Radiance of the Vital Soul
Posted: Thu Jul 28, 2016 2:59 pm
Blessings to you in Messiah Yeshua, Adonai!
Yes, indeed, for the soul to reach into Atzilut and experience the Habad of Atzilut requires a complete self-nullification; hence, Clear Light Dissolution, full reintegration with the Light of the Infinite (Or Ain Sof). Of course, all in a mystery, great Tzaddikim entering into conscious unification and reaching into Atzilut withhold something of themselves from full reintegration with the Infinite Light in order to remain in the spiritual labor of the harvest of souls in the gilgulim and this world, exercising something of the wisdom and compassion of the Eternal One in tzimtzum (restriction) for the sake of creation. Through Clear Light Union, though, as we know there is an arising of the Great Vision of Melchizedek and the generation of the Threefold Body of Melchizedek; hence, the arising of the primordial elements of the soul in their innate purity, the soul arising as a pure emanation of the I Am or Enlightened Being (Anoki), and in this there is the Habad of Atzilut.
The reaching of the soul from Asiyah into Yetzirah, Beriyah and Atzilut corresponds with a progressive purification of the three garments, and nefesh, ruach and neshamah, from the four great klippot, and it is a progressive self-nullification, self-offering, letting go of self-cherishing and self-will, and the play of desire and fear in self-cherishing. In this process, necessarily, there is cultivation of the Divine Attributes (Sefirot), and specifically a turning away from negative thought, speech and action, and in place of negativity, impurity, generating right thought, right speech and right action, living according to our faith and knowledge (emunah, da’at).
In Asiyah and in this world, and in the flesh and the vital soul, the influences of the klippot, the Other Side, is very strong, and the evil inclination (sitra ahara) is very strong. Thus, the desire to receive dominates more than the desire to give, the desire to be loved more than the desire to love, and there is a very powerful tendency towards negativity, the klippot. As we seek the Holy One and seek to draw near to the Holy One, and we seek to enact what is good and true, and seek to cultivate right thought, right speech and right action this becomes painfully obvious as we experience the arising of many impure and negative thoughts, struggle to bridle our tongue and often find ourselves doing what we do not want to do, doing what is evil and false rather than what is good and true.
St. Paul noted this very well in Romans 7:14-25, when he wrote:
“For we know the law is spiritual; but I am of the flesh, sold into slavery under sin. I do not understand my own actions. For I do not do what I want, but I do the very thing I hate. Now if I do not do what I want, I agree that the law is good. But in fact it is no longer I that do it, but sin that dwells in me. For I know that nothing good dwells within me, that is, in my flesh. I can will what is right, but I cannot do it. For I do not do the good I want, but the evil I do not want is what I do. Now if I do what I do not want, it is no longer I that do it, but sin that dwells in me. So I find it is a law that when I want to do what is good, evil lies close at hand. For I delight in the law of God [Elohim]] in my inmost self, but I see in my members another law at war with the law of my mind [intelligence, mochin]. making me captive to the law of sin that dwells in my members. Wretched man that I am! Who will rescue me from this body of death? Thanks be to God [El] through Yeshua Messiah, our Lord [Adon]! So then with my mind I am a slave to the law of God, but with my flesh I am a slave to the law of sin.”
Receiving our anointing with the Holy Light and Spirit this is exactly what we encounter, what seems to be a war between two inclinations, and as the passage continues Paul goes on to speak of how this is resolved through no longer living according to the flesh, but according to the Spirit, so we must live according to the Spirit; yet, to live according to the Spirit of Truth there must be some effort, some struggle, to overcome barriers, klippot, an ongoing work of salvation that co-operates and co-labors with the Spirit of God (Ruach Elohim). Although of our own accord we cannot complete and perfect the work of salvation in us, we must engage and active and dynamic surrender, self-offering, co-laboring to create the conditions necessary for the Spirit of God to take up her full divine action in us. Thus, while abiding in the sanctuary of grace manifest by God through Messiah Yeshua, we must actively labor to overcome barriers, klippot, and root out shades and shadows from within us, relying upon the Lord, having faith that the Spirit will complete and perfect our work.
On a certain level St. Paul speaks the truth, that the evil inclination cannot be cut off, and in that it cannot be cut off, then it must sublimated and subjugated, and brought into the service of the good inclination (sitra tov), and in this it is transformed. The desire to receive for self alone, in self-cherishing, is the inclination to evil and creates all sorrow and suffering, but the desire to receive in its essence and nature is not evil, for when joined to the desire to give, it is transformed, becoming the desire to receive in order to give, the desire to give, the desire to love, being our motivation to receive and be received. In this way we draw out what is good from within the “evil inclination” and it is transformed and becomes righteous and good, our desire and will becoming aligned with the desire and will of the Most High (Elyon)
The culmination of this redemption of of our desire is in the realization of the desire of our inmost being, the desire for a complete self-offering, the giving of all that we are and all that we receive, just as we see with our Elder Brother, Messiah Yeshua, who made a sacrifice of his life and entire being for our liberation from bondage to the klippot and gilgulim, or sin and death.
What we have explained concerning the transformation of the evil inclination, seeing the good that is in it and merging it with the good inclination, applies to any form of negativity that may arise in our heart and mind. Understand, just as in truth the evil inclination is inseparable from the good inclination, for apart from receiving there can be no giving, so it is with every form of negativity or vice that may arise, it is inseparable from its opposite and contains something of its opposite in it; hence, within anything apparently negative that arises there is something good within it, some spark of the Infinite Light, and drawing out that good it is transformed, it is redeemed. As an example, consider anger, one of the most powerful and dangerous forms of negativity. If you look into it there is great power in it, great passion and a great force of concentration; if we draw upon the great power that is in anger when it arises, and do not leave it as anger, but take that power and direct it towards what is good and true, for example towards a passionate prayer to the Messiah and Holy One, and passionate cleaving to the Messiah, making an offering of the power within anger to the Holy One, very swiftly we will find there is no more anger, but rather something else, something righteous and good. This can be done with any form of negativity that arises, and this embracing of negativity, seeing the good in it and drawing out the good - transforming it, is what we call the way of transformation. This is a wonderful and powerful way of overcoming negativity, but there is a better way, a superior way than this, the way of perfection.
The essence and nature of all that arises and appears is Ain, no-thingness, emptiness, for all arises from Ain, and has no substantial and independent self-existence apart from its source, the foundation of the mind, consciousness or soul, the radiance of Ain, the Clear Light. If we have the presence of awareness to recognize the Ain Nature of the thoughts arising, then they self-liberate as they arise, dissolving into their true essence and nature, Ain. Thus, there is nothing to transform, nor cut off, but all returns to its intrinsic nature, its innate purity, as it arises, the Great Natural Perfection.
The way of perfection requires a full presence of awareness to recognize and realize the Ain Nature of all that’s arising in the mind, consciousness or soul, and to recognize and realize that all, in its essence and nature, is the radiance of Ain, the Clear Light, inseparable from the Infinite and Eternal One. If the corresponding awareness is not present, and we are not able to bring about the self-liberation of the thoughts arising, then we seek to transform them, as explained. The way of transformation, though, also require a certain degree of awareness for the recognition of the Ain Nature, otherwise actual transformation is not possible, therefore at times, if we do not have sufficient awareness and are not able to transform negativity that’s arising we may enact the way of cutting off, refusing to give way to negativity and not enacting it with words or deeds, but letting it abide in thought alone until it passes, and perhaps direct our attention elsewhere, shifting our focus to entertain something different. Just as the way of perfection is superior to the way of transformation, however, the way of transformation is superior to the way of cutting off, for ultimately the evil inclination and negativity cannot be cut off, but must be transformed or self-liberated, reintegrated with its foundation, its spiritual essence and nature.
In the midst of a powerful arising of negativity, though, if we cannot transform it we are wise to cut it off for that time; very much so!
These are the three ways we can actively labor for the purification of the garments of nefesh, and labor to co-create the conditions in which the the Holy Spirit can draw our soul in ascent into Yetzirah, Beriyah and Atzilut, and this is a spiritual labor of conscious evolution we are all called to take up in the Messiah; hence, the work of salvation.
May the Lord lead us in the Way and may the Spirit uplift our soul to the Eternal One!
Re: Three Garments of Nefesh: Radiance of the Vital Soul
Posted: Fri Jul 29, 2016 9:31 am
Greetings on this day of the Feast of Apostolic Succession!
Thank you Tau Malachi. Your words have been a delight. You have powerfully and applicably spoken for today many of the cherished teachings from the past, canonical and Gnostic, giving greater insight and application.
In our Zohar discussion last night, you spoke of the Beatitudes given by the Perfect Tzaddik as the Way of Perfection, and as these have been contemplated, along with what you shared above, a new insight is arising. If I might offer it for your correction or alignment:
The Beatitudes speak of these attributes: poverty, mourning, meekness, hunger and thirst for righteousness, mercy, purity in heart, peacemaking, persecution, and salt and light. Often it is taught to seek the Ain Nature within and behind all things arising, and above you speak of drawing out the good from within the evil nature (sitra hara). It has come to mind in contemplation that the Beatitudes are a gift, a vehicle through with these might occur. If we seek the mentioned attributes within and through the arising of Nefesh Behamit, it feels that perhaps we are seeking our Ruach, our higher Ruach within and beyond, thereby aligning our Nefesh, it thus becoming Nefesh Elokit. I am hearing, then, in addition to the teaching ‘blessed are the poor in spirit’, for example, ‘seek poverty in spirit within all things’. ‘Blessed are those who mourn’ becomes ‘seek mourning in what is arising’. And ‘blessed are the merciful’, ‘seek mercy within and beyond’.
The question that arises is if we have been gifted in this, a vehicle of the Way of Perfection? If we seek these things within and beyond negative thoughts and feelings that arise, are we moving towards self liberation of negative arisings?
My gratitude for this and all teachings of Tzaddik.
Re: Three Garments of Nefesh: Radiance of the Vital Soul
Posted: Fri Jul 29, 2016 1:12 pm
Grace and peace to you in Hayyah Yeshua!
In Zohar we were discussing the revelation at Sinai and the giving of the two sets of tablets, one before the sin of the golden calf and one afterwards, and we were considering these two sets of tablets based upon the teaching, the awareness, that in the movement of creation and revelation God does not repeat Godself. That being the case, what was engraved upon the first set of tablets was not the same as what was engraved upon the second set of tablets, the two sets representing two different grades of revelation, the one following the sin and degradation of the golden calf being of a lower grade, necessarily so!
Now in Zohar we have been discussing “utterance” versus “speaking,” and utterance we have said corresponds with yesh-me-ain, “something from nothing,” while speaking corresponds with yesh-me-yesh, “something from something.” The former is creation and revelation in pure emanation, transcendent of the karmic continuum and matrix, and corresponds with the knowledge of the spiritual essence and nature of things in the Wisdom of Ain (Hokmah Ha-Ain), while the latter is creation and revelation in impure or significantly restricted emanation within the context of the karmic continuum and karmic matrix, the perception of the spiritual essence and nature of things being obscured, more or less. When the children of Israel followed in the way of the mixed multitude and worshipped the golden calf, and the first tablets were thrown down and broken by the prophet on account of this, there was a corresponding degrading of the continuum of revelation. The first tablets corresponded with revelation yesh-me-ain, the wisdom of grace - wisdom of the Messiah, while the second tablets corresponded with revelation yesh-me-yesh, the wisdom of the law - the wisdom of the prophets.
What was shared concerning the Beatitudes last night was this, that they are “utterances,” yesh-me-ain, and that they communicate the supernal wisdom that was contained in the first set of tablets, and that we may contemplate them in this way.
This is just a highlight of the teachings given, there is much more, of course, that might be said about this, but that would venture into a different discourse than the present one.
Concerning the Beatitudes and the way of perfection and way of transformation, if we are to correspond them to these ways, the wisdom of both of these ways is in the Beatitudes, as well as the wisdom of the way of cutting off; though more directly the wisdom of their corresponding Sefirah is in them, and how to draw upon the spiritual power of their corresponding Sefirah, and considering them in this way we may contemplate them with their corresponding Commandment, contemplating the Beatitudes yesh-me-ain and the Commandments yesh-me-yesh.
Remember, the Beatitudes and Commandments are expressions of the wisdom and spiritual power of their corresponding Sefirot, whether at the level of yesh-me-ain or yesh-me-yesh.
So what I was sharing was that the Beatitudes corresponds with a revelation yesh-me-ain and the Commandments correspond with revelation yesh-me-yesh; hence, a revelation of grace and revelation of law.
If we wish to consider the evolution of the three garments, or cultivation of positive thought, speech and action through the Beatitudes, if you consider them, many of the Beatitudes speak of a blessing, or mercy, within and behind what might otherwise seem like a curse, or judgment, while others speak of an affirmation of an innate good that is in us. Thus, in them Adonai Yeshua is teaching a view of true faith in life, and how through a positive view or interpretation of circumstances in faith right thought, right speech and right action might be generated.