Makom, Tzimtzum & Kav: Space, Concealment & Emanation

Moderator: Tau Malachi

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

Makom, Tzimtzum & Kav: Space, Concealment & Emanation

#1 Postby Tau Malachi » Thu Mar 09, 2017 3:45 pm

Makom, Tzimtzum & Kav: Space, Concealment & Emanation

These are great mysteries of the Holy Kabbalah, so much so that many of the masters of the Kabbalah are reluctant to speak of them save to those with understanding, and then often only through hints and allusions. These are among the great and supreme mysteries of creation that we are taught not to inquire too far into, but told that we may inquire to the degree our intellect and intelligence allows, and as the Holy Spirit reveals to us; hence, according to our portion, as God will it.

As is known, Makom means “Place,” or “Space,” and is among the Names of the Infinite and Eternal One in the Kabbalah, the Holy One being the Place, or Space, of the Universe - the Matrix of Creation, though the Universe cannot be said to be the Place, or Space, of the Infinite One, for there is no limit or boundary to the Infinite One (Ain Sof), and although the presence of the Infinite, the Light of the Infinite, fills the entirety of creation, the Infinite and Eternal is completely transcendent of creation, and the universes, worlds and realms within it. Makom, as a Name of the Infinite One, indicates the Infinite and Eternal containing or encircling creation, as the Place or Space within which creation comes into being, and at the same time indicates the presence of the Infinite and Eternal - Infinite Light, pervading the entirety of that Space, the entirety of the Universe - the Matrix of Creation.

The first Divine Action of creation is the desire, will, of the Infinite One to create, and that desire, will, becomes manifest through tzimtzum, the restriction, or concealment, of the presence of the Infinite One, the restriction, or concealment, of the Infinite Light. In a manner of speaking, “before” creation, there was no space, or place, for creation to come into being and exist distinct from the Infinite and Eternal. Therefore, the first Divine Action of creation was to create the space for creation, and to do this the Infinite had to “withdraw” from that space, or had to restrict and conceal the Infinite Light leaving something like a vacated space. Do not think that this created space was actually vacant, for it is not that the presence of the Infinite One and essence of the Infinite One was actually withdrawn or removed from it, but rather that in that space the Infinite Light and Spirit of the Eternal One was restricted and concealed so that, in effect, a creation distinct from the Infinite and Eternal could come into being.

In that space, through countless restrictions, concealments of the Infinite Light and Spirit of the Eternal One, the play of emanation, creation, formation and action came into being - the Universe of the Sefirot (Emanations, Attributes), and the countless universes, worlds and realms of creation that followed. This play of emanation of the Light of the Infinite is called Kav-Line in the teachings of the Arizal, based upon a very simple symbol of the emanation of the Infinite into “vacated space,” a circle with a line from the top of its circumference to its center point, though going no further, not reaching down to the base. Understand, the creation of this space through tzimtzum and the play of emanation, creation, formation and making through tzimtzum are one and the same Divine Action, tzimtzum and kav being inseparable from one another, a simultaneous Divine Action. Understand, to speak of these deep esoteric mysteries we must speak of them in a sequential way from our perspective, but from the perspective of the Infinite and Eternal, and in their ultimate reality, they are not sequential at all, not linear at all in the way our intellect would conceive.

Again, as stated above, it must be said that, in truth, the Infinite One is not withdrawn or removed from that space, or place, of creation as we would conceive, but rather the Holy Light and Spirit of the Infinite is restricted, concealed, so that there may be the appearance of withdrawal, removal, on an experiential level from the perspective of creation and creatures, providing the possibility of individuation and the experience of an existence distinct from the Infinite and Eternal; hence, tzimtzum and kav inseparable - one and the same Divine Action, the generation of “vacated space” and emanation, creation, formation and action within it.

As is known from the teachings of the Arizal, with the extension of kav-line, the emanation of the “linear Sefirot,” so also the emanation of the “circular Sefirot,” all of this a single Divine Action within the original tzimtzum, though indeed within the original tzimtzum countless restrictions, concealments of the Holy Light and Spirit of the Infinite One, generating a multiplicity of universes, countless worlds and realms, reaching from Adam Kadmon and Atzilut to Asiyah, and Malkut of Malkut of Asiyah, this world.

All in a great and supreme mystery, the Holy Light and Spirit of the Infinite and Eternal pervades that Holy Space equally, and fills all universes, worlds and realms within it; and yet in the play of tzimtzum there is restriction, concealment, so that from one place, or space to another, and likewise from one time to another, there are greater and lesser manifestations of the presence of the Eternal One, or the Holy Light and Spirit of the Infinite One. Understand, from the perspective of the Infinite and Eternal the entirety of the Matrix of Creation is equally pervaded and filled with the Holy Light and Spirit of the Infinite, but from the perspective of creation, creatures, there is restriction, concealment, more or less, and therefore greater and lesser manifestations of the presence of the Eternal One from space to space and time to time, and truly there is no contradiction between these two perspectives; such is the interconnection of the Infinite and Eternal and the Universe - the Matrix of Creation.

This hints at the great and supreme mystery of the Holy One of Being as the Place, or Space of the Universe - Makom. Let those who have understanding, understand! Amen.

This is enough for the moment.

Yahweh Shalom!
Tau Malachi
Sophia Fellowship
Ecclesia Pistis Sophia

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

Tzimtzum Above and Below

#2 Postby Elder Gideon » Wed Mar 15, 2017 4:43 am

Shalom Tau Malachi:

The first Divine Action of creation was to create the space for creation, and to do this the Infinite had to “withdraw” from that space, or had to restrict and conceal the Infinite Light leaving something like a vacated space. Do not think that this created space was actually vacant, for it is not that the presence of the Infinite One and essence of the Infinite One was actually withdrawn or removed from it, but rather that in that space the Infinite Light and Spirit of the Eternal One was restricted and concealed so that, in effect, a creation distinct from the Infinite and Eternal could come into being.

This mystery is the essence in my hearing of how the non-dual becomes dual in expression, context, and experience. To recall Psalm 139 Darkness is not dark to you. The night is as bright as the day. Darkness and light to you are both alike, emphasizes that the Eternal is not opposed by anything. Darkness is light misunderstood. This same mystery of tzimtzum opens St. John's Gospel: The Light shines in the darkness and the darkness did not comprehend it.

As we're approaching the Feast of the Crucifixion and Resurrection, this writing opens up a depth within the act of the Perfect Tzaddik I've not quite heard before. You've clearly articulated tzimtzum 'above': Tzimtzum 'below' is the act of self-restraint, an action perfectly mirroring how creation could emanate into being only by the figurative restraint of the Eternal One. Tzaddikim approach this self-restraint by degrees: Noah pleads for no one in his generation, yet is obedient in building the ark; Abraham pleads that Hashem spare Sodom on account of ten tzaddikim in Sodom and Hashem agrees; Moses pleads for the Children of Israel with his own life and Hashem repents; Yohanan is the first to offer his life for the realization of Yeshua, who in turn offers himself for the realization of his disciples.

The Way of the Gospel is still a new demand in any generation of self-offering. Salvation is to serve:

I must decrease; he must increase.
Not my will, but yours be done.
Not I, but Christ in me.


This is the first place your beautiful writing took me. There's much more I wish to ask of further. For now, how might we hear self-offering as the action of tzimtzum below mirroring the tzimtzum above?

Gratefully,

Elder Gideon

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

Re: Makom, Tzimtzum & Kav: Space, Concealment & Emanation

#3 Postby Tau Malachi » Thu Mar 16, 2017 2:18 pm

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

Here we may share a secret mystery concerning the coming of the Messiah, and the crucifixion and resurrection. Understand, in the Messiah there is a regeneration of humanity - a new humanity supernal and divine, the realization of Supernal Adam, Adam Elyon, and with a new humanity, the generation of a new heaven and new earth - a new creation. Just as with the First Creation and First Adam (Adam Ha-Rishon), so with the Second Creation and Second Adam (Gadol Seth), there is the generation, creation, of a space or place for it, and there is tzimtzum and kav as a single simultaneous Divine Action; the crucifixion is tzimtzum and the resurrection is kav, and although from our perspective, from the perspective of creation, there is the appearance of a sequence of Divine Actions, from the perspective of the Infinite One and eternal realm there is one single Divine Action, a simultaneous movement of restriction, concealment, and emanation, revelation.

All creation labors and yearns for the full influx and revelation of the Supernal One, the radiance of the Supernal Crown (Keter); and yet, until it is time, living spirits and souls, and the world, cannot endure the full influx and revelation of the Infinite Light and Eternal One (Yahweh). Indeed, for the full influx and revelation of the Infinite Light corresponds with the End-Of-Days, the cessation of creation and the world as we know it.

This corresponds with the response of the Holy One to the great prophet Moshenu, “No one shall see my face and remain among the living.” Truly so, for if the full influx and revelation, realization, of the Infinite Light was received and embodied, and remained in this world, the world and creation, and all that is in it, would be nullified, and it would be the End-Of-Days. Thus, according to Jewish Midrashim, the request of Moses, the prayer of Moses, was not fulfilled until the culmination of his life, and in the instant it was fulfilled he was taken from this world, for the world could not endure had he remained in it. According to Jewish Midrashim this was also true of Enoch and Elijah, in the fruition of their lives they embodied a full influx of the radiance of the Supernal Crown and were taken up in divine rapture, for the world could not endure if they remained in it.

Listen and hear, and understand! At the Sacred Jordan there was a great influx of the Holy Light and Spirit of the Supernal One upon Yohanan and Yeshua, and that Holy Shekinah, that Holy Light and Spirit, indwelled them both; Adonai Yeshua was the one chosen to be the Messiah, and it was preordained that he was to walk in the world holding, concealing, this Shekinah of the Supernal One until the time of revelation, but the world could not endure two together in whom the Shekinah of the Supernal One dwelled, and therefore it was given for Yohanan to make an offering of himself and depart the world. According to masters of the tradition, this offering of Yohanan was on behalf of the world so that it might endure the Messiah walking in this world holding this supernal realization, and likewise making space, time, for the preaching of the Gospel and the various Divine Actions that were preordained to transpire. Yohanan was not the Messiah, and therefore he could not hold the fullness of the Holy Light and Spirit in such a way that the world would be able to endure it; this spiritual work and mission was given to Adonai Yeshua, the Messiah.

Now, as we know from esoteric gospels, the Spirit of the Messiah descended through countless restrictions, concealments, to appear as Adonai Yeshua, the fullness of the radiance of the Supernal Crown being concealed within him, the “three light-vestures” being hidden in their places above until the time of revelation, the appearance of the Risen Messiah. In effect, through his sacrifice, self-offering on the cross, the Space, Place (Makom) for the new creation, the revelation of the Infinite Light, was manifest, and into that Space, Place, there was direct influx, emanation (kav), the resurrection and the Light Transmission that followed. The Space, Place, generated by tzimtzum, so also the influx, emanation, and in truth all of this was, and is, one single Divine Action, simultaneous from the perspective of the kingdom of heaven, the eternal realm.

The esoteric gospels - “Gnostic gospels,” go on to say that when the Risen and Ascended Messiah appeared to the disciples, companions, on the Mount of Olives at the outset the fullness of the Shekinah of the Supernal One shown forth, the immeasurable glory and power of the “three light-vestures,” the heavens and earth being grievously agitated as though at the End-Of-Days, and as with with the heavens and earth, so also his disciples, companions, were deeply agitated, troubled, so that they pleaded with the Risen and Ascended One to “put the appearance of Yeshua back on,” restricting, concealing, the fullness of the Infinite Light in revelation and transmission. Thus, the Light-presence and Light-power of the Supernal One - Shekinah of the Supernal One, appeared again as Adonai Yeshua to impart teachings and revelations, and engage in Light Transmission, countless gradations of the radiance of the Supernal Crown, all as each living spirit and soul that draws near is able to receive and integrate.

As is known, the Messiah has come, is coming and it to come, and in the fruition of the Second Coming there is the End-Of-Days, as foretold in the Book of Apocalypse - see there.

Extending this contemplation, the First Creation and First Adam, and the Second Creation and Second Adam - this is one single Divine Action, all within the Original Makom, and the original tzimtzum-kav; extending this contemplation further, so also the First Coming and the Second Coming is, in truth, a single Divine Action from the perspective of the Infinite and Eternal One. To the extent that intellect and intelligence allow, and the Spirit of God reveals it, contemplate this well, and understand!

As perhaps you might imagine there is something of this play of Makom, tzimtzum and kav with Anointed Tzaddikim, those who live among us whom embody the fullness of the Messiah - the Anointing, the supernal realization of God Consciousness. As is known, entering into supernal realization they engage is a complete self-restraint, self-negation, and as they do so they, in effect, create the space-place, for a full influx of the radiance of the Supernal Crown (Eheieh), the Holy Light and Spirit of the Eternal One (Yahweh Elohim); with this influx so there is a natural and spontaneous self-generation of the threefold body - “three light vestures,” and continuing to walk in this world teaching and initiating the fullness of the Shekinah of the Messiah - Shekinah of the Supernal One, dwells in them, though they restrict and conceal that Light-presence and Light-power more or less, all as is needed so that they might remain in the world and engage the labor of the harvest of souls - the Work of Salvation.

As is known, “the Holy Tzaddikim are the foundation of the world,” and more so they are the makom of the Messiah and Holy One in the world, the dwelling place of the Shekinah of Messiah and company of heaven; likewise, as is known, they take up the rite of ransom with the Perfect Tzaddik, Messiah Yeshua, enacting a complete self-offering through their life for the deliverance of spirits and souls and the tikkune of creation, the fulfillment of Ratzon Elyon, the will of the Supernal One in creation.

In the Messiah, the Anointing, it is given to us all to take up the spiritual labor of the Holy Tzaddikim, so this divine action is not removed from us, but as St. Peter teaches, we are all ordained in sacred priesthood - the order of Melchizedek, and such is the spiritual work and mission of this sacred and holy priesthood of the Messiah.

We have spoken of some very lofty mysteries, but there is a simple, practical teaching I wish to share about seeking initiation and spiritual empowerment, as well as a teaching of self-restraint and self-offering in prayer, but this seems enough for one writing, so I will wait upon the Spirit for the inspiration to share them in another writing to follow, God willing.

May the Light of the True Cross pervade the Matrix of Creation, and stream into all universes, worlds and realms of creation, blessing all spirits and souls willing to receive and be received! Amen.

Yeshua Shalom!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia

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

Re: Makom, Tzimtzum & Kav: Space, Concealment & Emanation

#4 Postby Tau Malachi » Fri Mar 17, 2017 2:04 pm

Blessings in the Holy Name of Yeshua Messiah, Adonai!

The principles of makom, tzimtzum and kav are innate within the Divine Action of Creation, and as such there is a play of these principles within creation and creatures, within us, and many teachings may be drawn from them concerning the spiritual life, the development and evolution of our interior life and realization of our soul. Consider this, as is known, created in the image of Elohim we are given the power of co-creators, and in that the generation of space, the play of restriction, concealment, and emanation, creation, formation and action are integral to the Work of Creation, then something of this spiritual power must be in us.

Listen and hear, and understand! Just as God has to make a space, place, for creation within Godself, and in a manner of speaking God must restrain, restrict, conceal Godself to reveal and give Godself, so must we make a space, place for God in our person and life, and restrain, restrict ourselves, and give ourselves to God if we seek to return to God and draw near to God, and seek conscious union with God - God Consciousness.

If we seek initiation, or if we seek spiritual empowerment, we must make a place, space, for the Messiah and Holy One in our person and lives, remembering and keeping Shabbat, engaging in regular study and contemplation, daily prayer and meditation, and we must labor to live according to the Gospel - the Word of God, seeking to shun evildoing and to enact what is good and true - faith and love. Unless we go within and live within, and we make a place, space, for the Holy Light and Spirit in our person and lives, and enact self-discipline and an active and dynamic surrender, self-offering, though we may experience something of the Light Transmission - initiation, spiritual empowerment, it will not be received and integrated; as the Gospel of St. Philip teaches, it will be “borrowed” rather than “gifted,” and what is borrowed cannot remain with us but must be given back with interest. Thus, truly, seeking initiation, spiritual empowerment, seeking God, or enlightenment, we must make a place, space, for God, enact self-discipline, self-restraint, and engage in a complete self-negation, self-offering, drawing near and entering into oneness with the Messiah in the Holy One. It is in this way that we are reborn from above, from heaven, and become Makom - a dwelling place of the Shekinah of Messiah, the Shekinah of the Supernal One.

Understand, many may experience outer gradations of Light Transmission - initiation, empowerment, but there must be tzimtzum for the Holy Light and Spirit to be received and integrated - kav; tzimtzum and kav are inseparable, through tzimtzum there is kav, the reception and integration of the influx of Infinite Light, radiance of the Supernal Crown. Receiving the Holy Light and Spirit, integration, realization is this: that we live according to the truth and light revealed - the Life Divine, and through an active and dynamic surrender, self-offering, giving ourselves fully to the Messiah and Holy Spirit, we allow the Holy Spirit to take up our person and life, allowing the Shekinah of the Messiah to fully indwell us, and move with, in and through us in this world, this life. This is what it means to “take up your cross and follow in the Way.”

Something of this play of tzimtzum-kav is also in prayer if we truly know and understand how to pray, or what prayer is; remember, prayer supplants the sacrifice of animals in the temple, and so it is our way of daily sacrifice, self-offering to the Infinite and Eternal One, and as such, when we pray we seek to pour out our nefesh in the presence of the Holy One, we seek to divest our soul of the body, the flesh, so that our soul might “take flight” and ascend to the Throne of Glory and merge with the Holy Shekinah, the Holy Spirit, beyond in heaven.

In this light consider the teaching of Adonai Yeshua on prayer:

“Whenever you pray, go into your secret room and shut the door and pray to your Father who is in secret, and your Father who sees in secret will reward you”
(Matthew 6:6).

This “secret room” is a place, space, made within you, it is your secret center within and behind your heart, and “shutting the door” is full kavvanah and devekut, concentration and cleaving, going within and completely shutting out distraction, the world, and divesting your soul, nefesh, of the body, flesh, to be completely in the Spirit, to pray in the Spirit, and so have prayers that appear before the Throne of Glory that are seen and heard, and answered as they are thought and spoken. This corresponds with tzimtzum in prayer, and prayers that ascend, prayers that are seen and heard in heaven, correspond with kav; tzimtzum and kav inseparable from one another, one single divine action of prayer, pouring out your soul, nefesh, to the Holy One.

Literally in prayer we wish to pour out our soul, nefesh, before the Eternal One, making a holy sacrifice, offering, of ourselves to the Supernal One; if indeed our prayers ascend, so they will be crowned, and our soul will be crowned, invoking, provoking, an influx of radiance of the Supernal Crown, such is the “reward” of the Father, Abba, for those who pour out their soul in prayer, in secret.

Truly, though, it must be said that to pray in this way is its own reward, its own delight, for when we pray in this way there is an experience of nearness and unification with the Holy Shekinah, Holy Spirit, and so with the Messiah in the Holy One, understanding “He and His Name,” “He and His Presence is One.” This is perfect delight, immeasurable bliss, certainly so! Praise God!

So there is this play of tzimtzum-kav in the reception of Light Transmission and in prayer, but then so also in various movements, divine actions, in the Spirit of God, such a prophecy, healing, wonderworking and the like; indeed, for all such divine actions in the Spirit come through the reception and integration of the Holy Light and Spirit, and through prayer - they are all movements of the Spirit in prayer.

These were a couple of practical teachings I wished to add to this thread of contemplation.

May those who wish be heard and seen in the Spirit, and may they be blessed to see, hear and feel in the Spirit of God! Amen.


Shalom Aleichem!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia

Martina
Posts: 638
Joined: Mon Jun 12, 2006 9:46 am
Location: Germany
Contact:

Re: Makom, Tzimtzum & Kav: Space, Concealment & Emanation

#5 Postby Martina » Sun Mar 19, 2017 6:55 am

Greetings in the Light of Lord Yeshua - Our Messiah!

Praise be to the Holy One for these precious teachings in which our true heart delights!

"Something of this play of tzimtzum-kav is also in prayer if we truly know and understand how to pray, or what prayer is; remember, prayer supplants the sacrifice of animals in the temple, and so it is our way of daily sacrifice, self-offering to the Infinite and Eternal One, and as such, when we pray we seek to pour out our nefesh in the presence of the Holy One, we seek to divest our soul of the body, the flesh, so that our soul might “take flight” and ascend to the Throne of Glory and merge with the Holy Shekinah, the Holy Spirit, beyond in heaven."

Contemplating this teaching the Lord's Prayer came to mind as a perfect prayer the Lord taught us and how it connects to Makom and tzimtzum-kav.

“‘Our Father in heaven,
hallowed be your name,

your kingdom come,
your will be done,
on earth as it is in heaven.

Give us today our daily bread.

And forgive us our debts,
as we also have forgiven our debtors.

And lead us not into temptation,
but deliver us from the evil one.
(Matthew 6:9-13)

"Our Father in heaven, hallowed be your name," seems to speak of Makom, the Holy One pervading and encircling all of creation. "Your kingdom come, your will be done, on earth as it is in heaven." could be attributed to the play of tzimtzum-kav, because to see the kingdom of heaven on earth we need to restrain ourself, making room for the Holy One. At the same time there is an influx of Holy Light when we see God within everything and everyone. "Give us today our daily bread." this seems a prayer for a greater influx of the Holy Light of the Shekinah. "And forgive us our debts, as we also have forgiven our debtors. And lead us not into temptation, but deliver us from the evil one." These are two movements of repentance, which bring to mind, that repentance seems a key action of tzimtzum.

In gratitude,
Shabbat Shalom,
Martina

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

Re: Makom, Tzimtzum & Kav: Space, Concealment & Emanation

#6 Postby Tau Malachi » Mon Mar 20, 2017 8:56 am

Shalom,

Yes, indeed, repentance - reintegrating with the Infinite Light, or returning to God, is an action of tzimtzum, self-discipline, self-restraint, self-negation, making a place within our person and life for God; in the very instant we make a space, place, for God there is an issuance of the Holy Light and Spirit, or radiance of the Supernal Crown.

Blessings!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia

Lucas M
Posts: 2
Joined: Wed Feb 15, 2017 2:30 pm

Re: Makom, Tzimtzum & Kav: Space, Concealment & Emanation

#7 Postby Lucas M » Tue Mar 21, 2017 6:48 am

Shalom!

"Something of this play of tzimtzum-kav is also in prayer if we truly know and understand how to pray, or what prayer is; remember, prayer supplants the sacrifice of animals in the temple, and so it is our way of daily sacrifice, self-offering to the Infinite and Eternal One, and as such, when we pray we seek to pour out our nefesh in the presence of the Holy One, we seek to divest our soul of the body, the flesh, so that our soul might “take flight” and ascend to the Throne of Glory and merge with the Holy Shekinah, the Holy Spirit, beyond in heaven."

Beautiful! Praise God!

I would like to inquire further in to this concealment of the Infinite Light within each and every one of us. In my understanding, the restriction of Infinite Light within every individual must resemble the restriction of Light in creation as a whole, as above so below. At the same time, however, every human has their True Nature concealed in an unique way. Through their soul's transmigration, humans acquire a very specific and unique set of husks. In order to realise their True Nature, one needs to work closely with that which keeps them in ignorance and forgetfulness. I can see more and more that the specific set of husks we are given to work with in this life shape our unique expression and perspective of the mystery, which, in turn, points us in the direction of our Life's Work and our True Self. In other words, working with our unique karmic conditioning we develop in a way that enables us to fulfil our Life's Purpose. Praise Perfection!

Now, considering this:
"Understand, the creation of this space through tzimtzum and the play of emanation, creation, formation and making through tzimtzum are one and the same Divine Action, tzimtzum and kav being inseparable from one another, a simultaneous Divine Action.""

Is it correct to say that the play of a soul falling in to ignorance and its unique realisation in enlightenment, from a supernal perspective, are one and the same Divine Action?
If so, what practical wisdom can be gained from this understanding?

Another contemplation I would like to add is this: if our journey working with our limitations is precisely what brings us to our Truest manifestation, what then is our role as healers in this life? It seems like the darkness that shrouds our brothers and sisters hearts is actually a delicate act of Grace, enabling them to grow and develop into their True Nature. As I write this I can see that this might hint at the play between Compassion and Equanimity, and the ability to 'get out of the way' so that Ratzon Elyon can move through us when working in the world. Nevertheless, I would love to hear what you might have to say about this art.

I am still getting the hang of how to write down these contemplations , apologies if they are not clear!
Corrections are appreciated!

May we walk in supernal remembrance, seeing the Light of the Infinite in all that is.

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

Re: Makom, Tzimtzum & Kav: Space, Concealment & Emanation

#8 Postby Tau Malachi » Wed Mar 22, 2017 2:48 pm

Grace and peace to you in Messiah Yeshua!

Your writing seems clear to me and there is much truth in your contemplations, some good insights.

As I’ve shared elsewhere, writing on the Name of Elohim and the soul, image of Elohim and the soul, just as there is an enacting of tzimtzum of the Infinite Light - the presence and power of the Infinite and Eternal, generating the space, place, for creation and countless gradations of emanation, concealment, so also with the descent of the soul into incarnation, neshamah, our supernal and heavenly soul, undergoes countless restrictions, concealments, as it descends into incarnation and generates the ruachot, intelligences, and nefeshim (vital souls) of our incarnations. Thus, in the same way that tzimtzum and kav are inseparable, so these restrictions, concealments of neshamah are inseparable from the emanation of the soul into incarnation, naturally so! The restrictions, concealments, of the soul and incarnation are one single action, and through the reverse of the same action, as souls awaken, they are able to ascend and reintegrate with the Infinite Light, able to experience conscious union with the Supernal One - Supernal or Messianic Consciousness.

Understand, the inmost aspect of the soul, yechidah, is inseparable from the Light of the Infinite One, and the Infinite and Eternal indwells that aspects of the soul; hayyah is as the supernal radiance of that inmost aspect, an infinite capacity of self-generation, incarnation, and neshamah is the “appearance” and “nature” of that radiant supernal and heavenly being, and from neshamah the ruachot and nefeshim of our incarnations are generated. Also understand, as such, the soul is inseparable from the Sefirot, the “lights” and “vessels” that emanate from the Infinite Light, and that are created, formed and made of the Infinite Light - countless restrictions, concealments of the Infinite Light. Thus, each aspect of the soul from yechidah to nefesh has the spiritual powers of ten Sefirot within it from the corresponding Olam-Universe, Adam Kadmon, Atzilut, Beriyah, Yetzirah and Asiyah; and descending, emanating, into incarnation the soul goes through all the corresponding restrictions, concealments, as the Infinite Light and Spirit manifesting as the Sefirot and Olamot.

As is known, according to the Holy Kabbalah in the process of creation there is a play of shiverat ha-kelim, “shattering of vessels,” some fracturing, some shattering, only the Supernals of Adam Kadmon and Atzilut remaining intact. In that souls are inseparable from the Sefirot, having the spiritual powers of the Sefirot within them, so also there is something of the shattering of vessels that occurs within souls, and therefore as with the Sefirot, in the play of creative evolution there is a need for tikkunim, rectifications, mendings, healings, of vessels - souls.

Understanding this, according to masters of the tradition the tikkune of souls is the tikkune of the world, or creation, and as souls accomplish their tikkune, there is tikkune, not only of this world (Asiyah), but reaching into the world of angels (Yetzirah), and world of archangels and neshamot (Beriyah), all the way into the World of Sefirot (Atzilut) - actualization of the potential of the Sefirot, the Divine Attributes, or Divine Actions. Thus, as souls awaken and return to God, and bring about rectification, mending, healing in themselves, so they bring something of that healing movement in this world, and in realms and worlds of inner dimensions, and they serve to bring healing to others, and serve to uplift others in return to God - the Healing One.

In this you may understand that whatever barriers, husks (klippot), you have to overcome, whatever healing (tikkune) you need to engage, as it is accomplished in you, so it is accomplished in this world, on earth and in the heavens; as you receive greater and greater influxes of your soul, and the Holy Light and Spirit, and accomplish tikkunim of your soul, you become a force and presence of that tikkune, that mending or healing in this world, and so can bless and empower living spirits and souls in the very same divine action, certainly so!

In this regard consider the capacity of living Tzaddikim to transmit, communicate, something of their da’at and ruach to us - the knowledge and power of their spiritual realization; embodying something of Mochin Gadlut (Divine Consciousness), so they can impart blessings and spiritual empowerments, and serve to facilitate the same spiritual realization in others, more or less, all as others desire to receive and are able to receive blessings and empowerments, and spiritual assistance and guidance. Understand, spiritual realization, enlightenment - returning to God, is the ultimate healing; and truly, the ultimate healing is not of the flesh, the body, but is of the soul - the ultimate healing is beyond the flesh, the body.

Among the various divine actions taken up by Tzaddikim is that, often, in order to engage energetic transmissions with others they descend from their own proper grade to the grade of others to impart teachings, blessings and empowerments so that others are able to receive them and not be overwhelmed, and as they do so they labor in skillful means to uplift souls grade by grade towards the grade of Tzaddik. At times Tzaddikim may allow themselves to fall into klippot, descending into klippot - an impure grade, to deliver others who are bound up in klippot, having the spiritual knowledge and power to enter into klippot, but not be overcome and bound up in them. Thus, as they descend into a klippah, and overcome it, they may help deliver other spirits and souls from that klippah, bringing healing and salvation to spirits and souls.

This, of course, is an action of tzimtzum and through it there is an extension of the True Light - radiance of the Supernal Crown, blessings and empowerments are given, and healing and salvation manifest.

Understand, when the souls of Tzaddikim incarnate, and when souls of higher grades incarnate, they take upon themselves something of Klippah Nogah and the three other great klippot - all souls incarnating in the world have a share in the four great klippot, for to enter into this world is to enter into their influence and domain, and with unenlightened souls and souls of lower grades, their share in the four great klippot corresponds with their karmic continuum within the gilgulim, and there are klippot, barriers, or shades and shadows (negative karma), all souls entering into the world must overcome, whether for themselves, or for the sake of others as with the Tzaddikim. Even if for oneself, however, when klippot are overcome, when tikkunim are accomplished, something of the tikkune of the world, creation, is accomplished and others are also blessed and empowered, and uplifted, for truly all living spirits and souls are interdependent and interconnected on all levels, and on the inmost level they abide in oneness - the Holy One of Being.

Here we may share an open secret. Whenever a klippah is overcome, whenever a tikkune is accomplished, there is an influx of Holy Light, radiance of the Supernal Crown, that issues into the world, the victorious soul being crowned in the presence of Adonai, and others also being crowned who take up the “good fight” with them and partake in their victory. Praise the Lord - Adonai!

Now truly, who you are in yourself is intended to be the vehicle of who you are in God, the True Light; the array of your person and life is to be a dwelling place and chariot of the Shekinah of Messiah, the Light-presence and Light-power of the Anointing.

Understand, spiritual and supernal realization - enlightenment, is the same in essence and nature with every soul, every individual who embodies it, but in manifestation it is unique and individual with each and every holy one - Tzaddik.

All aspects of your person and life, including the klippot and tikkunim you face, form the vehicle of spiritual and supernal realization - an integral self-realization in the Messiah, certainly so!

Consider the stories of Jacob, Joshua and Elisha, who are accounted as incarnations of one and the same holy neshamah. Each corresponds with a very different person and life - a different ruach and nefesh, and each faced and overcame different challenges (klippot), but clearly with their strengths and weaknesses each was woven in the Spirit of God for the spiritual works and mission they were to accomplish in their life, and the realization they were to embody in their generation. Each was called to live their lives and be who they were in service to heaven and the Lord, and each is accounted as a holy person, a righteous one - Tzaddik.

As we know, the soul incarnate as these holy ones was destined to be the Messiah and was incarnate in Adonai Yeshua.

Something similar is also true of us. We are woven in the Spirit of God for the spiritual works and mission we have come to engage, and this includes the entirety of our person and life, including our strengths and weaknesses, and whatever klippot we face is completely integral to our works and mission, and when overcome in the Spirit of God they are transformed into great blessings - something of the Great Tikkune being accomplished.

I will say this, though. It is not we who overcome great klippot, or accomplish something of the Great Tikkune, but rather it is the the Messiah and Holy Spirit in us that accomplish this, the Light-presence and Light-power within us. Praise God!

There is something more that can be shared concerning tzimtzum-kav and the tzimtzum of neshamot incarnating through consideration of the yesodot - the fundamental elements of consciousness, but this seems enough for the moment, so here I will pause and abide, waiting upon the Spirit of the Lord.

May the angel of the Holy Shekinah go before you, delivering your ‘enemies’ into your hands and leading you in the Way! Amen.

Shaddai Shalom!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia

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

Re: Makom, Tzimtzum & Kav: Space, Concealment & Emanation

#9 Postby Tau Malachi » Thu Mar 23, 2017 10:27 am

Blessings in the Holy Light of the Spiritual Sun, the Messiah!

The play of tzimtzum and kav, or restriction, concealment, and emanation, is a very lofty secret mystery, most subtle and sublime, and therefore it can be difficult to acquire insight into this mystery and its profound meaning and implications. In truth the essence of this great and supreme mystery is unfathomable, completely beyond the intellect and intelligence of our mental consciousness, but we may glean insights into some aspects of this secret mystery and its implications through deep contemplation and meditation, and with the help of the Spirit of God.

There is another way we may contemplate something of this secret mystery within our own consciousness, just as we can contemplate something of the principles of Ain, Ain Sof and Ain Sof Or through contemplating the underlying qualities of the intrinsic nature of our mind, consciousness or soul. We can contemplate the yesodot, the fundamental elements of consciousness, and their arising from the Ain Nature.

Consider this. The arising of mind, consciousness or soul in incarnation - waking consciousness, and the arising of mind from dreamless sleep into dream, and the arising of mind from death into the afterlife states, is essentially the same, though these represent three distinct dimensional experiences of mind, consciousness or soul. As is known, the origin of arising is a state of Ain, no-thingness, emptiness, voidness, and at the outset of the arising there is an “unfolding,” “expansion,” of the space element, and with the arising of the space element there is the simultaneous arising of the elements of air, fire, water and earth, and based upon the condition of their arising, pure or impure, there is a corresponding radiant display of mind, consciousness or soul, whether in waking consciousness (incarnation), or dream, or the afterlife. The arising or manifestation of the space element naturally and spontaneously generates the arising of the four other elements, and in effect it is one single action, the five primordial elements of consciousness being inseparable from one another, completely interconnected and interdependent, all having the essence of the space element as their foundation, or Ain as their inmost nature and unity - oneness.

Through deep meditation it is possible to generate a presence of awareness in a state of Ain, a full resting of the mind, consciousness or soul in its intrinsic nature, the Ain Nature, and to perceive the arising of the fundamental elements of consciousness at the most subtle and sublime level, and to perceive the arising of the reality of ones experience, aware of the reality of ones experience as a radiant or magical display of ones own mind, consciousness or soul, whether arising into waking consciousness, dream or the afterlife. In this we may acquire some insight into the mystery of Makom, and tzimtzum-kav, and we may glean how, indeed, tzimtzum and kav are inseparable from one another, one single Divine Action.

You see souls arise from Ain, Ain Sof, Ain Sof Or, in much the same way as the Holy Sefirot, sharing in the ‘substance’ of the Sefirot, in a manner of speaking; therefore if we look into the intrinsic nature of mind, consciousness or soul, and its generation of realities experienced, and its arising in them, we may glimpse something of the great and supreme mystery of Makom, tzimtzum and kav, certainly so!

Here we may remind of an open secret. The ultimate healing of the soul - tikkune of the soul, or enlightenment and liberation of the soul, is in the recognition and realization of the inmost essence and nature of the mind, consciousness or soul and its arising in the various realities of its experience, the realization of all realities of our experience as a radiant or magical display of the mind, consciousness or soul, inseparable from the inmost essence and nature of mind, consciousness or soul, Ain, Ain Sof, Ain Sof Or - the Eternal One, Bornless Being.

In this way there is ‘gazing’ into deep mysteries of the Kabbalah and Tree of Life, intimate knowledge of the Works of Creation, the Chariot and Salvation - the threefold Great Work.

Here we may cite another open secret. As we know, the space element is called the “Fifth Element,” and likewise the Holy Tzaddik is called the “Fifth Element.” As is known, those who draw near and enter into conscious union with the Shekinah and Supernal One are called by the Name of God (Adonai), having “put on the Blessed Name (Yeshua),” or “placing the Name of Yahweh always before their face,” and as such they too are called Makom, for the Holy Shekinah, Holy Spirit, dwells in them and surrounds them, and the fullness of the company of heaven, company of the Shekinah, is with them - just as Jacob beheld in his dream at Bet-El in which he saw a ladder of lights stretching from earth to heaven with angels ascending and descending on it.

These were a few further thoughts I was inclined to share in this thread of contemplation.

May the Holy Light of the Spiritual Sun - the Supernal One, shine from within you, and may the Shekinah of the Messiah be your constant companion! Amen.

Yeshua Shalom!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia


Return to “Christian Kabbalah”

Who is online

Users browsing this forum: No registered users and 2 guests