Pnimiyut & Hitzoniyut: Inwardness & Outwardness

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Pnimiyut & Hitzoniyut: Inwardness & Outwardness

#1 Postby Tau Malachi » Tue Nov 01, 2016 10:59 am

Pnimiyut & Hitzoniyut: Inwardness & Outwardness

Pnimiyut and Hitzoniyut are terms that appear frequently in advanced teachings of the Holy Kabbalah. The terms themselves suggest their meanings. Pnimiyut literally means “inwardness,” “internals” or “Interiors,” indicating the core, the inmost essence or essential-being of the subject for which it is used. Opposite this is Hitzoniyut, which literally means “outwardness,” “externals” or “exteriors,” indicating that which is furthest away or furthest removed from pnimiyut, the most outward, external or exterior manifestation of the subject for which it is being used.

Parallel and synonymous with these terms in the Holy Kabbalah are Panim and Achor (Achorayim), “Face” and “Back,” respectively. Thus, Panim are the expression of Pnimiyut and Achorayim are the expression of Hitzoniyut; in this regard we may recall what Ha-Shem said to Moses when Moses asked to behold the face of Ha-Shem, “No one shall see my face and remain among the living.” Then Ha-Shem told Moses he could see the “back” of Ha-Shem after Ha-Shem passed by, and so he beheld the Achor, which is to say he experienced Hitzoniyut, the outwardness, externals, exteriors of the Holy Sefirot and the Shekinah.

Pnimiyut and Hitzoniyut relate with many different subjects in the Kabbalah, and generally speaking, Pnimiyut corresponds with with the subject being discussed as it is in the Infinite One (Ain Sof), or the Light of the Infinite (Or Ain Sof) - inseparable from the Infinite, while Hitzoniyut corresponds with the subject being discussed as it is in itself and in relationship with creation, or as it is revealed and known to us.

Thus, for example, the Pnimiyut of the Sefirot are their spiritual essences, their oneness with each other and with the Infinite One, and this aspect of the Holy Sefirot is completely concealed from us, and is only known to the Infinite and Eternal One. The Hitzoniyut, however, are how the Sefirot interact and relate with creation, and how they are revealed and known to us, and correspond with how they are distinct and individual in their various powers, movements and manifestations as they are in themselves and in creation. When we refer to the Pnimiyut of a Sefirah we are speaking of its very essence and nature - Light of the Infinite, or Light of the Supernal Crown, and when we refer to the Hitzoniyut of a Sefirah we are speaking of the lowest, outermost aspect of the Sefirah, and how it is manifest in creation and revealed to us.

There are also Pnimiyut and Hitzoniyut of the Commandments, transcendent primordial and supernal essences, and the Commandments as they are uttered and spoken, and revealed at Mount Sinai; though through the Hitzoniyut of the Commandments we may draw upon something of the Pnimiyut of the Commandments, the Pnimiyut are, in fact, completely concealed and unknown to us, they are known only to the Messiah and Holy One. Thus there are primordial and supernal essence of the Commandments that are universal and that are ever the same within and behind any revelation of the Commandments, or any revelation of the Will, Word and Wisdom of the Infinite and Eternal; yet, a revelation in any given world, at any given place and time, through any given people, will be somewhat different, and will be individual and unique, though the very same Holy Intention, and Living Word and Wisdom, is being revealed throughout creation.

Something similar is true of the archangels and angels as well, and so also the heavens, there are Pnimiyut and Hitzoniyut of these, their essential-being as they are in the Infinite and Eternal, or the Light of the Infinite, and how they are in themselves, and how they appear and are revealed in creation and to us; their true and essential-being as they are in the Infinite One is completely concealed, unknowable and unspeakable. As perhaps you might imagine, this is also true of aspects of souls, and virtually all things that appear; all have Pnimiyut and Hitzoniyut, “inwardness” and “outwardness,” the inwardness corresponding with infinite potential, and the outwardness corresponding to what is revealed, actualized and realized, and made manifest.

This was a teaching I was inclined to share today in the Spirit; I pray it might be helpful as you venture into contemplations of deeper mysteries of the Holy Kabbalah, mysteries of creation and God! Amen.

Shalom Aleichem!
Tau Malachi
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Gods of Outwardness

#2 Postby Elder Gideon » Sun Nov 06, 2016 11:05 am

Shabbat Shalom, Tau Malachi!

Praise Ma for such a new essence as Pnimiyut and Hitzoniyut! It gathers so much you've shared recently into a new picture that makes new sense for me of everything I might misunderstand as the Eternal One.

I'm reminded of how all of the sefirot have interior and exterior lights. You wrote very clearly about the gradations of light of the sefirot in this post from the Bahir forum. You taught that, 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. I hear this now to mean the pnimiyut of Atzilut don't shatter exactly; it is the hitzoniyut that shatter.

I also hear how in the Kabbalistic teaching of the "Orchard" of layered revelation, PaRDeS, there are necessary layers and barriers through which one must pass if they're to remain conscious of the Holy One. The inmost mystery, the secret Sod is p'nimi; the legends, commentaries, and plain meaning are all hitzoniyut. When I hear Yeshua often saying, Anyone with two good ears, listen!, I now understand more deeply that it is the inwardness to which he's appealing in the listener, much like when he taught, Do not judge by appearances, but judge with right judgement (John 7:24). I've seen this right judgment also translated as an inner judgment. Again, this reminds me of this tension between outwardness and inwardness.

I hoped to hear more about a wonderful connection between inwardness and outwardness in the First Commandment: You shall have no other gods before me (Exodus 20:3). The use of this word others, ahkarim, אֲחֵרִים is related to the root for the word you cited of what Moses is allowed to see in Exodus 33:23: my back, ahkoray, אֲחֹרָי. While I mean to make no direct connection between the back of God and the elohim of others, I am hoping to ask: How is the True God who is One in essences—pnimiyut—veiled from most by the gods of others—hitzoniyut? What more may be said of the gods of outwardness?

Gratefully,

Elder Gideon

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Re: Pnimiyut & Hitzoniyut: Inwardness & Outwardness

#3 Postby Tau Malachi » Thu Nov 10, 2016 10:00 am

Grace and peace to you in our Adonai, Yeshua Messiah!

Yes, indeed, the pnimiyut of the Sefirot of Atzilut do not shatter or fracture, but they abide unchanged, eternal, inseparable from the Infinite One and the Light of the Infinite, and inwardly, though they are ten (Yod), they abide in oneness (Yichud); the hitzoniyut of the Sefirot of Atzilut, however, shatter and fracture, the Middot, the Six, shattering and Malkut fracturing, the Supernals though do not fracture or shatter but abide unchanged, inseparable from the Infinite One. This is the movement of the Holy Light and Spirit in creation, when the Spirit moves to create and Elohim utters creation into being, the Vessels (Kelim) shatter and fracture, there is a transformation of the hitzoniyut of the Holy Sefirot as they begin to interact and interrelate with creation coming into being; at the outset there is no creation, and therefore no relationship with creation, thus as creation comes into being that state of “no relationship with creation” comes to an end and they arise in the state of “relating with creation.” As is known, the shattering of Vessels continues in Beriyah, Yetzirah and Asiyah, and there is the generation, creation, of klippot - husks of impurity and darkness, and on account of the “sin of Adam” creation is incomplete and imperfect, the tikkune, mending of the Vessels, not being accomplished.

This all transpires in hitzoniyut, outwardness, the pnimiyut, inwardness of things as they are in the Infinite and Eternal remains the same and is unchanged. In this you might recall the teaching from Gnostic Scripture that the “Living Father beholds all things in their perfection”; hence, perceives all things in their inwardness.

Now, with the creation of separation (Perud), or Beriyah, Yetzirah and Asiyah, and the corresponding klippot, “other gods,” “other spiritual forces,” come into being, outwardness of outwardness, as it were, far removed from true divinity; such is the nature of klippot, “shells” or “husks.” Thus, there are hitzoniyut of hitzoniyut, achorayim of achorayim - “backs of backs,” and these correspond with “other gods” or “false gods,” “gods worshipped by the Nations” - unenlightened societies, the world.

The hitzoniyut of the Sefirot of Atzilut have no klippot, no impurity, darkness or evil, and when Moses beholds the “back” of the Eternal One (Yahweh), it is the hitzoniyut, or achorayim, of the Sefirot of Atzilut that is revealed to him, achoray of the Shekinah of Yahweh. In Perud, however, with the hitzoniyut or achorayim of the Sefirot of Beriyah, Yetzirah and Asiyah there are klippot, outwardness of outwardness, backs of backs, the generation of the demiurge and archons, and demons, those spiritual forces that masquerade as God, the True Light, or that put themselves off as gods and goddesses, “other gods,” seeking to drain or steal the life and light of souls, seeking “sacrifices” and “worship” to sustain themselves and their dominions.

Understand, aside from the klippot of Sefirot, or archons and demons that may seek to deceive, in the Realm of Perud - the illusion of separation, it is possible that a soul might become confused, losing awareness of Yichud - oneness, and mistake an angel of heaven for the Holy One and attempt to bow down and worship the angel as a god. This can even happen with a true prophet and tzaddik in the midst of an overwhelming vision of the End-Of-Days as we hear with Yohanan the Beloved in Revelation who was rebuked by an angel twice for attempting to bow down and worship the angel instead of the Messiah and Yahweh Elohim, Shaddai.

In this regard many good Christians might also be admonished that in the worship of the Messiah unified with Yahweh Elohim, Shaddai, it is not the outwardness of the Messiah - “Jesus,” that is to be worshiped, but rather the inwardness and oneness of the Messiah - the Anointing, with the Infinite and Eternal One; hence, the Messiah, Anointing, that is embodied in one and many, the One Light-presence and Light-power of El Elyon, the Supreme.

Now concerning the First Commandment, understand that the inwardness of the Commandment is the Infinite and Eternal One, who is nameless and unknowable, completely unfathomable and incomprehensible, the source and foundation of all existence; hence, the inwardness of the Commandment transcends the utterance and writing of the Commandment, the Commandment corresponding with what is revealed of the Infinite and Eternal, the inwardness being the Infinite and Eternal concealed, unknown, ever beyond all revelation and creation.

The First Commandment is this: Anoki Yahweh Elohenu, “I am the Eternal One your God,” and therefore, “You shall have no other gods before me.” Indeed, there is the Holy One alone, the Infinite and Eternal, the inwardness of all that appears being inseparable from the Holy One of Being, there is, in truth, in reality, no other (acher) - all in essence and nature is One.

Understanding this, God is within you, and God surrounds you - God (Elohim) is in all things, and God, the Infinite and Eternal, is ever beyond the entirety of creation, transcendent of creation; God within you and surrounding you - God in all things, corresponds with hitzoniyut or achorayim, God ever beyond corresponds with pnimiyut, and likewise, God revealed corresponds with hitzoniyut or achorayim and God concealed corresponds with pnimiyut. God in all things, God revealed, and God ever beyond, God concealed, is One God, the Holy One of Being, the Infinite and Eternal.

Shema Israel, Yahweh Elohenu, Yahweh Achad - “Hear O Israel, the Lord is your God, the Lord is One!”

The awareness of this, the knowledge (da’at) of this, is enlightenment and liberation, and in essence this awareness is the experience of deep intimacy, nearness and conscious unification; hence, the experience of Christ or God Consciousness.

In closing we may recall that in the Gnostic Gospel entitled “Pistis Sophia” the True Light, the Infinite and Eternal One from which Christ emanates, from which true salvation comes, is called the “First Mystery,” and also the “First Commandment.”

This seems enough for the moment; I’m inclined to pause, waiting upon the Holy Spirit.

O Holy One, we pray, please let your revelation continue among us and may your Divine Will be fulfilled among us as it is in the Pleroma of Light - Atzilut! Amen.

Shalom Aleichem!
Tau Malachi

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