cabalah


3 sunsfinal mini

In alchemic and Hermetic traditions, suns (Sun symbol.svg) are employed to symbolize a variety of concepts, much like the sun in astrology. Suns can correspond to gold, citrinitas, generative masculine principles, imagery of ‘the king’ or Apollo, the fiery spirit or sulfur,[1] the divine spark in man,[2] nobility, or incorruptibility. Recurring images of specific solar motifs can be found in the form of a “Dark” or “Black Sun”, or a green lion devouring a sun.

Sol niger

The black sun as pictured in the Putrifaction emblem of Philosophia Reformata (Johann Daniel Mylius).

Sol niger (black sun) can refer to the first stage of the alchemical magnum opus, the nigredo (blackening). In a text ascribed to Marsilio Ficino three suns are described: black, white, and red, corresponding to the three most used alchemical color stages. Of the sol niger he writes:

The body must be dissolved in the subtlest middle air: The body is also dissolved by its own heat and humidity; where the soul, the middle nature holds the principality in the colour of blackness all in the glass: which blackness of Nature the ancient Philosophers called the crows head, or the black sun.[3]

The black sun is used to illuminate the dissolution of the body, a blackening of matter, or putrefaction in Splendor Solis,[4] and Johann Daniel Mylius’s Philosophia Reformata.[5]

At the core of this was a vision of an alchemical process occurring through a cycle of colour changes, from an initial blackness to the perfection of the quintessence.
The alchemist envisaged each stage of the process being heralded by a colour change and a meeting with certain animals.

Blackening – Black Crow, Raven, Toad, Massa Confusa.
Whitening – White Swan, White Eagle, skeleton.
Greening – Green Lion.
Rapid cycling through iridescent colours – Peacock’s Tail.
White Stone – Unicorn.
Reddening – Pelican feeding young with its own blood, cockerel.
Final transmutation – Phoenix reborn from the fire.

The phase of Blackening which usually marked the beginning of the work, was brought about either by heating the prima materia in the process of Calcination (the ‘dry way’ of the alchemists), or by the process of Putrefaction, a slow rotting or digestion over a period of weeks or months (the so-called ‘wet way’). The Black Crow or Raven was often associated with this Calcination, for on vigorous heating the calcined material would usually carbonise and layers would flake off and move like a crow’s wings in the flask. The Toad was a better symbol of the Putrefaction, the decaying mass slowly pulsating and shifting as gasses were given off, while the substance rotted down to a black mass. Another symbol of this stage was the dragon, a familiar inhabitant of the alchemists flasks. The dragon is however a more complex symbol and is also used when winged as a symbol for the spiritualising of the earthly substance. Thus to the alchemists the dragon appeared at the beginning and at the end of the work.

The alchemists paralleled these experiences in their souls as a withdrawal into the darkness of their interior space, a darkness pregnant with possibility. We have to a great extent lost the sense that still lived in the medieval and renaissance alchemists, that this darkness contained all potentialities. Like children we fear the dark, and for twentieth century humanity darkness often holds only an existential dread – philosophers of science have in the last decade brought us this terrible image of the ‘Black Hole’ which swallows up and annihilates everything that comes into its orbit. Perhaps we do not gaze enough at the blackness of the heavens. For if we look deep into the blackness of space on a clear night, we will sense more stars hidden between the known visible stars, especially in the vast star fields of the Milky Way. Cosmic space is pregnant with the possibility of other worlds as yet unseen. It is this image of blackness we must try to recover if we are to become alchemists. An echo of this perhaps remains in the often used phrase “a profound darkness”. In alchemy, to meet with the black crow is a good omen. Thus in the Chymical Wedding of Christian Rosenkreutz, as our hero sets out on his journey of transformation, he meets with a Crow which by a turn of fate decides which among the various paths open to him is the one that will lead him to the Castle of the King.

http://www.levity.com/alchemy/animal.html

The three Suns. That above, most familiar. That within, seen in an instant, in a fleeting moment that may take a moment or a life time to see. Below the Sun at midnight. The interior Sun or Star, deep within the Earth itself.

Perhaps a supreme expression of the maxim As Above so Below. The interior pereption and exierience there in of. A hidden secret.

………..

THIS I BELIEVE

This I Believe:
There is a light in all of us, and the more we search out ways to express ourselves, the brighter that light shines. Whether your passion be baseball, or computers, or painting, or eating, laughing, hiking, biking, films, teaching, listening, or cooking, whenever you engage yourself in doing something that you love you make the world a little bit brighter. Through finding your own source of enthusiasm and love, you invite others to do the same in their own way, and you spread the joy that comes with truly living.
While it can be all too easy to just sit back and watch life go by, don’t forget about the things that make a difference in your life, the people that inspire you, and the dreams that help nudge you out of bed in the morning.

I believe that we all want to become a better version of ourselves, and that we are continually given chances to step up and challenge ourselves to be better. We just have to be willing to welcome those challenges, and see them as gifts rather than curses. It all depends on the perspective you choose to take. What will you choose today? Will you simply sit back, and let others take the lead, or will you step up and conquer your fear and indifference, break out of your shell, and take actions that better yourself and the world? I believe that what you focus on grows: the more you complain, the more reasons to complain will appear; the more you see life as a blessing, the more blessings will pour out into your waiting arms. Rejoice in what life has to offer, and help to open others’ eyes the the beauty and opportunity that surrounds us at every moment. We are given a great power: free will. Because of this power we are always given a choice. We may not be able to change our outer circumstances (at least not in the short run), but we can always change the way we think about something. The power of the mind is incredible! It can drag us down into the depths, or it can liberate us! Find the joy in your life today–take a chance, challenge yourself and see the resulting growth, dare to become more alive! And best of all, as you become a brighter light, so will those around you catch your reflection, and the world will be filled with suns, moons and stars…

http://redwood.colorado.edu/hutchicr/digitalmedia/hutchicr_believe2.html

http://redwood.colorado.edu/hutchicr/index.html

The formula of spagyrics is similar to that of Solve et Coagula – to separate and recombine. This is the backbone of alchemy. In slightly less basic alchemical procedures, distillation is used to separate organic matter into these three principles using distillation – yielding unpurified salt in the form of black ash, essential oil, and the spirit of the plant. These are each purified after separation, and recombined, creating a purified instance of the original subject which is then consumed.

http://enteralchemy.com/

http://mickevery.wordpress.com/2014/03/14/origin-of-alchemical-formulae/

http://newtopiamagazine.wordpress.com/2014/03/15/cosmos-science-surrealism-and-the-hermetic-imaginary-an-interview-with-leon-marvell/

 

 

 

Soaring upwards
Can be like reaching down

Pushing forward

Can be like pushing back

Going right

Can be like Going left

Within is within

All things begin

And end at the cross roads

–GraalBaum 2013

 

 

This world-mountain was Nizir to the Chaldeans, Olympus to the Greeks, Hara Berezaiti to the Persians of the Avesta, the later Alborz and Elburz; a transfer, as says Mme. Ragozin, of ‘mythical heavenly geography to the earth.’ This mountain—the solar hill of the Egyptians—we shall again refer to in the next two or three chapters. At its apex springs, the heaven tree on which the solar bird is perched. From its roots spring the waters of life—the celestial sea, which, rushing adown the firmament, supplies the ocean which circumscribes the earth or falls directly in rain. At their fountain these springs are guarded by a goddess. In Egypt Nut, the goddess of the oversea, leans from the branches of the heavenly persea and pours forth the celestial water. In the Vedas, Yama, lord of the waters, sits in the highest heaven in the midst of the heavenly ocean under the tree of life, which drops the nectar Soma, and here, on the ‘navel of the waters,’ matter first took form. In the Norse, the central tree Yggdrasil has at its roots the spring of knowledge guarded by the Norns, the northern Fates; two swans the parents of all those of earth, float there. In Chaldea the mighty tree of Eridu, centre of the world, springs by the waters. The Avesta gives a very complete picture—Iran is at the centre of the seven countries of the world; it was the first created, and so beautiful, that were it not that God has implanted in all men a love for their own land, all nations would crowd into this the loveliest land. To the east somewhere, but still at the centre of the world, rises the ‘Lofty Mountain,’ from which all the mountains of the earth have grown, ‘High Haraiti;’ at its

summit is the gathering place of waters, out of which spring the two trees, the heavenly Haoma (Soma), and another tree which bears all the seeds that germinate on earth. This heavenly mountain is called ‘Navel of Waters,’ for the fountain of all waters springs there, guarded by a majestic and beneficent goddess. In Buddhist accounts, the waters issue in four streams like the

Eden from this reservoir, and flow to the cardinal points, each making one complete circuit in its descent. In the Persian Bundahish there are two of these heavenly rivers flowing east and west. To the Hindus the Ganges is such a heavenly stream. ‘The stream of heaven was called by the Greeks Achelous.’ The Nile in Egypt, the Hoang-Ho in China, and the Jordan to the Jews, seem to have been celestial rivers. This mountain of heaven is often figured in Christian art with the four rivers issuing from under the Throne of God.

Sir John Maundeville gives an account of the earthly Paradise quite perfect in its detailed scheme. It is the highest place on earth, nearly reaching to the circle of the moon (as in Dante), and the flood did not reach it. ‘And in the highest place, exactly in the middle, is a well that casts out the four streams’—Ganges, Nile, Tigris, and Euphrates. ‘And men there beyond say that all the sweet waters of the world above and beneath take their beginning from the well of Paradise, and out of that well all water come and go.

 

http://www.sacred-texts.com/earth/amm/amm07.htm

 

http://chasinghermes.com/2009/04/24/08-axis-mundi.aspx

 

It is precisely the challenge involved

in using inadequate words

that drives the mind

beyond all words…

At the borders of speech

we open ourselves

to the positive value of silence….

Literary reading,

through its complexity, its music,

its suggestiveness, points to a fuller realm of being.

–Edward k Kaplan (citing Abraham Joshua Heschel)

Zen emptiness is not the emptiness of nothingness, but the emptiness of fullness in which this equation takes place: zero=infinity. The Godhead is no other than this equation. In other words when God as Creator came out of the Godhead he did not leave the Godhead behind. He has the Godhead with him all along while engaging in the work of creation. Creation is continuous, going on till the end of time, which really has no ending and therefore no beginning. For creation is out of inexhaustible nothingness.

 

–Thomas Merton

 

………………………..

THE universe is God’s book,
And he to whom the vision of the Divine
Has been vouchsafed
Reads therein and understands.
Substance is its consonants and accidents its vowels,
And different creatures are its signs and pauses.
The first verse is “Universal Reason,”
The second “Universal Soul,” the “verse of light,”
And this is as a brightly shining lamp.
The third is the “Highest heavens,
The fourth “The Throne.”
After there are seven transcendent spheres,
The “chapter of the seven limbs,”
And forms of the four elements,
Then Nature’s three kingdoms
Whose verses none can count.
And last of all came down the soul of man

http://www.sacred-texts.com/isl/srg/srg00.htm

………………………………………………….

 

“The world was created with ten utterances.

But could God not have created her with a single utterance?

Rather, it is to teach you how precious the earth is,

and how much reward for those who cherish her and how great the consequences for those who abuse her”

 

– Babylonian Talmud, Avot 5:1

 

………………………..

 

 

Sometimes you really feel the presence of God in the world, and in your life, And sometimes, you have trouble accessing that sense of Divine Presence. Rabbi Zalman Schachter-Shalomi calls God “The Great Cosmic Flasher.” More ancient rabbis put it this way: “The Sacred Wellspring (God) is both revealed and concealed. “God is always present, and at times that presence is conspicuous, and at times mysterious. But never absent.

-Sefer Ha’Zohar, (Vol 1, f39b)

 

Ten Spheres

 

When you train yourself to hear the voice of God in everything, you attain the quintessence of the human spirit. Usually the mind conceals the divine thoroughly by imagining that there is a separate mental power that constructs the mental images. But by training yourself to hear the voice of God in everything, the voice reveals itself to your mind as well. Then the right in mind, you discover revelation.

–Daniel C Matt: The Essential Kabbalah: The Heart of Jewish Mysticism

 

 

 

To find the Tao, there is nowhere you need to search.

If it is nit inside you, it is not the Tao

–Confucius

 

I praise the Lord, Prince of the realm and King!

His rule extends across the whole wide world.

Gweir was penned beneath the fortress mound,

As tell the tales of Pwyll and Pryderi.

None before him passed into the prison,

With a heavy chain a faithful servant bound.

Bitter before the spoils of Annwn he sang,

And until Doomsday lasts our bardic prayer.

Three companies of warriors we went in –

Seven alone rose up from Elfs-castle.

 

Song rang out, honoring me with praise

In the four-peaked fortress, four its mighty turnings.

My verses from within the cauldron uttered,

By breath of maidens ninefold they were kindled.

The lord of Annwn’s cauldron: how is it made?

A dark ridge on its border, crusted pearls.

Its fate is not to boil the meat of cowards,

The deadly flashing sword is lifted to it,

And in the hand of the Leaper it was left.

Before the doors of hell the lamps were burning.

When we went in with Arthur, blinding trouble –

Seven alone rose up from Meads-castle.

 

 

Song rang out, honoring me with praise

In the four-peaked fortress, isle of the strong door.

Flowing water and shining jet are mingled,

They drink the sparkling wine before their followers.

Three companies of warriors sailed the sea –

Seven alone rose up from Hard-castle.

 

I do not deserve to be put with poetasters:

Beyond the fort they missed the valor of Arthur.

Six thousand men stood on the glass wall,

Their sentinel was difficult to speak with.

Three companies of warriors went with Arthur –

Seven alone rose up from Guts-castle.

 

 

I do not deserve the mean men, slack their shield straps.

They do not know the day of our creation,

Nor what time of day the One was born.

Who made him who strayed far from Defwy meadows?

They do not know the ox, his thick headband,

Full sevenscore links upon his chained collar.

And when we went with Arthur, woeful visit –

Seven alone rose up from Gods-castle.

 

 

I do not deserve these men — slack their will.

They do not know which day the chief was sired,

Nor what hour of day the lord was born,

Nor what beasts are kept, their heads of silver.

When we went in with Arthur, sorrowful strife –

Seven alone rose up from Box-castle.

 

 

Monks are a pack together — a choir of dogs –

They shrink away from meeting the lords who know:

Is there one course of wind? One course of water?

Is there one spark of fire?  Of fierce tumult?

Monks are a pack together, like youngling wolves

They shrink away from meeting the lords who know:

They do not know when night and dawn divide,

Nor wind, what is its course, nor what its onrush,

What place it ravages, nor where it strikes.

The grave of the saint vanishes, grave and ground.

I praise the Lord, great Prince of the whole world,

And so I am not sad, for Christ endows me.

further:

http://www.lib.rochester.edu/camelot/annwn.htm

http://en.wikipedia.org/wiki/Preiddeu_Annwfn

http://igerne.tripod.com/annwn.htm

http://www.celtic-twilight.com/camelot/poetry/taliesin/spoils_annwfn.htm

 

In the center of the Castle of Brahma, our own body, there is a small shrine,

in the form of a Lotus flower, and within can be found a small space.

We should find who dwells there and want to know him….

for the whole universe is in him and he dwells within our heart.

–Chandoga Upanishad

 

Or, as one might say; In the center of the Castle of the Grail, our own body, there is a shrine,

and within it is to be found the Grail of the Heart.

We should indeed seek to know and understand that inhabitant.

It is the fragment of the divine contained within each one of us- like the sparks of

unfallen creation which the Gnostics saw entrapped within the flesh of the human envelope.

This light shines within each one, and the true quest of the Grail consists in

bringing that light to the surface, nourishing and feeding it until its radiance suffuses the world.

–John Matthews (“Temples of the Grail” found in At The Table of the Grail: No One Who Sets Forth on the Grail Quest Remains Unchanged )

 

 

The Grail Mystery Returned underground, wrapped itself again in its esotericism

and waited for another time toi unfold its inner revelation. Such a point was reached

after the Reformation, when the inner Grail mystery…surfaced again in the Rosicruccian

movement of the early seventeenth century. At this time…the Rosicrucians tried to incarnate

an Esoteric Christianity within the Protestant movement…in order to provide a much needed

resolution of the polarities of Protestantism. Thus we should see the Rosicrucian

movement as being inwardly related to the Grail mystery. The spiritual alchemy that

was the esoteric foundation of Rosicrucianism can be seen as a development of the Grail impulse.

–Adam Maclean (“Alchemical transmutation in history and symbolism” , found in At the Table of the Grail 1982)

 

 

The

intrinsic definition of Limitlessness is that It lacks nothing and can

receive nothing, for It is everything. As It is everything,

theoretictically It is the potential to be an infinite source of giving.

 

The

question arises, however, that there is nothing for It to give to

because It is everything. It would have to give to Itself. This has been

a major creation. conundrum in philosophy and theology for thousands of

years.

 

Kabbalah

suggests one way of dealing with this issue. It says that as long as

the infinite source of giving has no “will” to give, nothing happens.

However, the instant It has the will to give, this will initiates a

“thought.” Kabbalah says, “Will, which is [primordial] thought, is the

beginning of all things, and the expression [of this thought] is the

completion.

 

That is, the entire creation is nothing more than a thought in the “mind” ofEin Sof, so

to speak. Another way to express this idea is that the will to u give

instantly creates a will to receive. The idea that an infinite giver can

create receptivity in Itself is what Kabbalists call tzimtzum (contraction). It has to make an opening within Itself for receiving.

 

That which is given is called light. That which receives is called vessel. Light

and vessel are always in balance, because light comes from an infinite

source and thus will fill a vessel to its capacity. If we put a bucket

under Niagara Falls, it instantly fills. If we put a freight train

there, it also instantly fills. Imagine that the entire universe rests

under a Niagara Falls of light, continuously being filled.

 

According

to Kabbalah, the interaction between vessel and light is what makes the

world go around. Everything in the universe is a vessel that “wills” to

receive the light of theinfinite bestower. Each molecule, plant,

animal, rock, and human is a vessel; each has the “will” to be exactly

what it is.]

 

Human

consciousness is unique in that it has the quality of being “in and the

universe. If we the image of God.” This quality is expressed by what we

call free will, and free will at its core is nothing more than the

ability to bestow light. That is to say, human consciousness has an

inherent will to give. This human capability of acting like God in being a bestower is the fulcrum upon which the entire universe is balanced.

 

The

reason this is so important is that if there were a will only to

receive, as described above, the universe would be completely

predictable. Everything would be predetermined, all receptivity would

find shape in its implicit design, and every aspect of the unfolding of

creation could be anticipated. The wild card introduced here is the

premise that human consciousness is informed by a soul force that gives

it the capacity to emulate the infinite Bestower.

 

 

Thus

human beings have an extraordinary capacity to influence the direction

of creation. Each time we make use of our free will by giving, we are in

copartnership with the infinite Bestower. When this is accomplished,

with clear awareness of what we are doing, we raise the consciousness of

creation.

–David A Cooper (God Is a Verb: Kabbalah and the Practice of Mystical Judaism)

Who is the giver?

What is given, and to whom?

and the receiver, who is that?

and what is gotten?

 

Who is the teacher?

What is taught, and to whom?

Who is the knower of That?

and what is known?

 

Upon knowing, upon realization

what will that one say?

or having said that -

of what value is it?

 

What can that one hope to gain -

What does that one have to give?

Is there any value in what such a one

would offer us?

 

What has been gained?

What great jewel has that one found?

Of what use is his tapasya?

Of what use his penance?

 

At the end, in the desire to give

in the hope that what will be given

be of value and worth, lies a quandry.

 

The evidence of the value of what would be given,

does not yet shine in the life of that one having arrived.

There is no evidence, “but the giving itself.”

 

After the giving, after the sowing

the crop bares fruit, not otherwise.

Yet the Sadhu would give only what has value.

But who is the knower of that value?

 

To the one desiring to give

arises the desire that what would be given,

be of value to the receiver.

That one desiring so, cannot see the worth

until after the fruit is eaten.

 

The taste of truth is not given by the giver

nor does it exist in the sweet words uttered;

“That” lies only in the arising of love

in the receiver.

 

Giving belongs to God, to the consciousness,

never to the Sadhu.

and it is also the consciousness

that is the receiver of the gifts.

 

Yet the Sadhu mutters, “I will not give

a thing which has no value”.

He does not realize that wealth

has no value unless used for the good of all!

 

Selfishness has no part in truth

nor any part in Love. Love that is selfish

is just that; “Selfish”

It is that which excludes and disqualifies

us from realization due to selfhood;

Due to I-Ness and Me-ness.

 

Due to ownership, an I exists!

Due to the mere desire to give

there is a giver, an “I”!

 

True Wisdom is not great knowledge

nor the ownership of understanding;

Wisdom is the realization of charity.

Thus what can be given with wisdom

can only be what is loving to all.

 

Which knowledge is that, and who is the knower of it?

Which knowledge is for the good of all

and who could be the giver of that?

The knowledge can only be knowledge of the One Self

And the giver of such as that,

can only be one who has realized that self.

 

Who is the receiver of great wisdom, of great love?

and who the giver? It is certainly not the one

crying from the mountain-top;

Nor is it the one who seeks value in giving;

 

It is not the one who seeks to be paid homage

neither is it the one seeking absolution.

The receiver and the giver are but one.

 

There can be thus no gain, nor any loss

for in the acceptance of the receiver -

the giver is also the receiver.

 

Wisdom is charity, nothing more.

While it is Love that is the hidden force

of consciousness and the knower of the known.

 

Having known everything, it is time to give.

At this time what can be received?

Nothing what-so-ever,

but the knowledge of “The Love of The One Self”

What can be given?

Nothing what-so-ever, but “The Love of The One Self”.

 

In this way, the one having arrived nowhere

comes home……….. Home to the heart!

Home to Love……. The light then shines.

Now what I am commanding you today is not too difficult for you or beyond your reach. It is not up in heaven, so that you have to ask, “Who will ascend into heaven to get it and proclaim it to us so we may obey it?” Nor is it beyond the sea, so that you have to ask, “Who will cross the sea to get it and proclaim it to us so we may obey it?” No, the word is very near you; it is in your mouth and in your heart so you may obey it.

–Deut 30: 11-14

……..

To be pure and still means to be open to purity and stillness

As a result you can intuit the truth. This means that the light can shine

Revealing the workings of cause and effect

And leading to the place of Peace and Happiness.

Simon, know this. I carry myself in strangeness

In words that can reach out north, south, east, and west.

And if I am everywhere in the world, then 1 don’t know how

I am

If I am truly in my words, then I don’t know what I signify.

If a person has a made-up name, no one really knows who

he is.

Trying to know and to see are irrelevant. Why is this?

People struggle trying to figure it all out.

This struggle creates the desire to do something.

Doing creates movement which results in anxiety:

Then it is impossible to find Rest and Contentment.

This is why I teach no wanting and doing without doing

It stops you thinking about things which disturb you

Then you can enter into the source of pure empty being.

Detach yourself from what disturbs and distracts you,

And be as pure as one who breathes in purity and emptiness.

This state is the gateway to enlightenment

It is the Way to Peace and Happiness.

–The Sutra of Returning to your original nature (Extract from The Jesus Sutras by Martin Palmer)

……..

In Hebrew, a prophet is called a navi. Practioner Ayeh Kaplan pointed out that this word has three etymologies. One is navach (to cry out), another is nava (to gush, to flow forth) and the last is navuv (to be hollow). All three etymologies help us understand biblical meditation and its relationship to prophecy and enlightenment. For the prophet was as one hollow, his or her ego stripped away. The prophet was the flute through which flowed the Infinite One’s wind and melody.

–Avram Davis (The Way of Flame: A Guide to the Forgotten Mystical Tradition of Jewish Mysticism)

God is ineffable

as soon as you say what God is…
You have not said what God is.

The more you speak, the less you say.

Amen

…………………………..

“When an individual goes through a traumatic experience and reacts as if nothing has occurred, then the experience has most likely not yet sunk in. The data is in the intermediate period between the gathering of the information and the time when it becomes fully processed and absorbed. The information is still lingering on in the passageway and has not yet trickled down into the heart. This occurs with all types of information. There is always a lapse between receiving information and the emotional absorption of that information. The only variable is how long this takes. Some information is processed immediately, while other data takes more time to absorb and to be registered emotionally. At times we smile walking down the street because of something we heard hours earlier, and it is only then that we feel its impact.

 

There are times when this connection is impaired, or severed, so that one’s ability to feel what one thinks is all but absent. This occurs when the passageway is cluttered, and it is a no go between the mind and heart. On a physical level, within the neck of a human being there exists two passages, the esophagus, which is the food pipe, and the trachea, which is the windpipe. In the spiritual domain as well, these two passages can be stuffed and cluttered. Spiritual blockage of the food pipe occurs when one is filled to excess with physical nourishment, when one is so overly engrossed in consuming and absorbing physical pleasures that one neglects the spiritual. The windpipe, on the other hand, represents air and ambiance. When this pipe is clogged, it means that one is not in an appropriate environment conducive to the arousal of noble emotions. When these connecting pipes are congested, the intellect has no avenue to penetrate the heart. The thoughts cannot evolve into emotions, and so they remain in the mind.

 

In Kabbalistic terminology this phenomenon is called Timturn halev, dullness of the heart. This is when one suffers from the inability to be responsive and to feel emotions. One may perceive with one’s intellect how one should love, yet one’s emotions remain silent. One is incapable of feeling or being spiritual moved. This spiritual numbness arises from and is a manifestation of one’s ego, where all that one feels is one’s own existence and need for survival. The preoccupation with coarse bodily experiences does not allow for genuine sensitivity to spirituality. In this state of spiritual numbness the ego does not allow the light of comprehension to illuminate the emotions.”

- DovBer Pinson (Meditation and Judaism)

………………………………

Children, you belong to God, and you have defeated these enemies. God’s Spirit is in you and is more powerful than the one that is in the world. These enemies belong to this world, and the world listens to them, because they speak its language. We belong to God, and everyone who knows God will listen to us. But the people who don’t know God won’t listen to us. That is how we can tell the Spirit that speaks the truth from the one that tells lies. My dear friends, we must love each other. Love comes from God, and when we love each other, it shows that we have been given new life. We are now God’s children, and we know him. God is love, and anyone who doesn’t love others has never known him. God showed his love for us when he sent his only Son into the world to give us life. Real love isn’t our love for God, but his love for us. God sent his Son to be the sacrifice by which our sins are forgiven. Dear friends, since God loved us this much, we must love each other.


–1 John 4-10

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the words flow, decisions made
idea’s mine, but the inspiration not
dreams of hangers on, dreams of getting well
spells of ezmerelda, emeralds foretold
splinters in the eye sentiments remain
bones that never rest where we going to
it was never up to me and yet i pushed until it broke

I love the open road and all that it suggests
wheel wagon dust weeds and infidelities and
always for a love never question why
in a wooden house immoveable and silent and
drinking strawberry wine forever lost in town
and thru the sleeping streets night bound and heavy
wheels in the spoke still spoken for himself

now my gates are high, my friends even higher
forgotten in my mind, yet the sky still linger and
cloud the blue skies, i’m jealous of you birds
was the only truth in a world full of words?
hear the prairie sound in a friend called near
the heart is pointed down but my spirit pointed up
his voice for siren of greek mythology

i pause with my pen i begin to defend
every action taken, every moment sealed
when i was quick it coursed through open veins
the will to live the urgency to move
behind a panel door sealing cherry stain
i play my guitar and live those lonesome notes

like a dog that’s down
in a corner just a sigh
waiting to be called
waiting to be yours
ghosts of all my shame
without purpose or will

i often speak of you but the you is always me
cause when i speak of me it’s me i ask of you
so let there be no truth just trickery in rhymes
time the only thing waiting still as death

i hope for resolution pray one defining moment
pause without restrain barren without child
a child is who i was a child is who I’ll die
soot in my hair
and stars in my hands
soot in my hair
and stars in my hands
soot in my hair
and stars in my hands

–soot and stars (smashing pumpkins)

 

“Samsaric pleasures are like salt water, the more we indulge, the more we crave.” 

~ Ngulchu Gyalsey Thogmed Zangpo, Thirty-Seven Practices of Bodhisattvas.

…………………………………………………….

The nature of will and the nature of ego are very close. A person who has labored long that the distinction between with his or her spiritual discipline often has great I illusion-it is all good! All pride. These are the people who have been punc- tilious about the law, observed the fasts, and given much time and energy to meditation and prayer. But this work and devotion have a hidden danger, which is the danger of pride. Pride is not the same as enjoying the labor or even rejoicing in one’s accomplishment. These two feelings rest on the knowledge that life is temporary. Pride, on the other hand, knows of no future other than itself. Filled with itself, it believes that all reality revolves around it.

 

The following story describes the danger that can bring to our practice: Naftali the tzaddik was sitting at home one evening and heard a  knock at the door. He answered. Standing there was a young man dressed in the robes of a scholar.

 

“Rebbe,” he said, “I have come to study with you.”

 

“Really?” said the rebbe. “What have you learned so far in your studies?”

 

“A tremendous amount,” said the young man. ” I have memorized all of Torah and most of Talmud.”

 

“I am sorry, young man, I cannot teach you,” the tzaddik said and closed the door.  A little later there was another knock. He.answered it, and a young woman was there. “Ex cuse me, Rebbe,” she said. “I would like to learn with you.”

 

“And what have you learned of Torah up to now?” he asked sternly.

 

“To tell you the truth, I know nothing,” she said.

 

“Come in, come in,” he said, smiling broadly.  Later his wife asked him the meaning of this  strange behavior.  “The first lesson and the important-the one we must always begin with – every year, every day, every moment-is that we know nothing.  If we come from a place of thinking we know, it is very hard to progress.”

 

–The Klippah of pride (Avram Davis, “The Way of flame”)

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“What meaning is there in that kind of happiness? It is like a dream that just stops in the middle when you wake up. Those who, as the result of some slight positive action, seem to be happy and comfortable at the moment, will not be able to hold on to that state for an instant longer once the effect of that action runs out. The  kings of the gods, seated high on their thrones of precious jewels spread with divine silks, enjoy all the pleasures of the five senses. But, once their lifespan is exhausted, in the twinkling of an eye they are plunged into suffering and fall headlong down to the scorching metal ground of hell. Even the gods of the sun and moon, who light up the four continents, can end up being reborn somewhere  between those very continents, in darkness so deep that they cannot see whether their own limbs are stretched out or bent in. So do not put your trust in the apparent joys of samsara.” 

~ Patrul Rinpoche in Words of My Perfect Teacher.

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Saṃsāra, the Sanskrit and Pāli term for “continuous movement” or “continuous flowing” refers in Buddhism to the concept of a cycle of birth (jāti) and consequent decay and death (jarāmaraṇa), in which all beings in the universe participate and which can only be escaped through enlightenment. Saṃsāra is associated with suffering and is generally considered the antithesis of nirvāṇa or nibbāna

“True will is participation in Divine Will. True awareness is participation in Divine Mind. True life is actually participation in Divine Life. We don’t own them, we only participate.

If I am not the owner of will and consciousness, only a participant, then who am I?

The truth is that the self is the most elusive, most difficult to cognize. Why is this so? Because the self is that which is seeing. The eyes cannot see themselves.”

- David Aaron (Seeing God: Ten Life-Changing Lessons of the Kabbalah)

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The right approach to life is like water.

Water is everywhere and exists in all places.

It flows even in places that men reject.

That is why the sage approximates Tao.

He dwells in the right place. His heart is as deep as an abyss. His love is perfect. He abides in the truth and he does the truth. Destined to govern, he maintains order. He performs his actions well, and acts at the right time.

Since he does not quarrel or contend with others, there is no guilt in him.

–Tao Te Ching (chapter 8, Rijckenborgh and Petri,)

One can see why chapter eight of the Tao Te Ching compares the way of life to be followed by the liberation seeking personality with water. Water is a sublime, universal symbol of the power-radiations of the new life. Just as the ordinary human being lives and moves in the electro- magnetic radiation-field of dialectics, so the pupil who, through the sacrifice of the self, has established a liberating link with the spirit of the valley, the God in him, will enter and live in the new electromagnetic radiation-field.

This is the true, living water, which is poured out over him , and fills every corner of his existence. In this stream of new power he becomes a new creation, a new creature. He under-

goes a new Genesis, a new beginning. This process can be compared with the first Genesis, when the spirit of God moved over the face of the waters and created a firmament in their midst, for when the living water is poured out over the he, too, gains a new firmament. It is the new lipika, a new magnetic system which imparts to him a quite new and different personality-consciousness. He is again ensouled by his only God, who works for his salvation.

If we shift our attention from the individual, microcosmic level to the level of the cosmos and macrocosm, we can see that the same concepts must apply there, too. For obviously, the God in us, the true, divine human being, the source of true life in the heart sanctuary, does not live in isolation from other human Gods. Just as the earthly human being experiences and is conscious in the nature of death, so, by the law of analogy, the divine human being must exist in a nature of life, a quite different, divine universe. The life-substance, the radiation substance of that divine universe is living water, the pure, primordial substance.

This divine universe, this divine primordial substance, is not separated from us by time or distance; it is here and now, interpenetrating everything, nearer than hands and feet. The water is everywhere, and there is no place where it is not. It is even in places scorned by man. The sage knows this, and that is what makes him say, in the words of Psalm 139:

If I ascend to heaven, thou art there!

If I descend into the realm of the dead, thou art there!

If I take the wings of the morning and go and dwell in the thirst. That thirst is yearn uttermost parts of the sea, even there thy hand shall lead me, and thy right hand shall hold me.

If I say: ‘Let darkness cover me’, the night shall be a light about me even the darkness is not dark to thee. The night is bright as the day, for darkness is as light with thee.

The Chinese Gnosis (Rijckenborgh and Petri, a Gnostic Rosicrucian commentary on the Tao Te Ching)

……………………………………………….

The highest good is like water;

Water is good at benefiting the ten thousand things

and yet It does not

 

compete with them.

It dwells in places the masses of people detest,

Therefore it is close to the Way.

In dwelling, the good thing is the land;

In the mind, the good thing is depth;

In giving, the good thing is being like Heaven;

In speaking, the good thing is sincerity;

 

In governing, the good thing is order;

 

In affairs, the good thing is ability;

 

In activity, the good thing is timeliness.

It is only because it does not compete, that therefore it

is without fault.

Tao Te Ching (chap 8, trans. By Robert G Henricks)

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