The Nature of the Angels (Malakhim)
Wednesday, June 26, 2013
Expressions of Consciousness
The Universe is an expression of the unfolding of Consciousness as the Midrash states: "God desires to behold God." In other words, the primordial Transcendent generates the Immanent as a form of self-expression. The Immanent is characterized by Creation itself and evolves in its image as a by-product of an experiential process. This process transpires within the context of Consciousness and our entire reality is a representation of some dynamic of Conscious expression. I like to refer to this as the Matrix of Consciousness.
A significant aspect of expressed Consciousness is the generation of the expression of particulars. These particulars are an aspect of one attribute or characteristic of Consciousness as it becomes more narrowly defined to fulfill one specific role. This particular expression of Consciousness is referred to as a Malakh, meaning `Messenger.' The meaning `Messenger' is contextually quite appropriate as the Malakhim form a hierarchy of intention originating from the One Source. Each individual Malakh, we are taught, does not have its own individual expression or will rather it is a temporary expression proceeding from the Source to perform a particular purpose and once the intended purpose is fulfilled the Malakh re-assimilates into its Source as there is no more purpose for its existence. Rav Z'ev HaLevi refers to this concept of particulars in Kabbalah l'Olam he writes:
"It is important to observe that each angelic being only carries out one particular order and no other; another spirit has to be sent if a second operation is to be done. Three, for example, were needed in the events recorded in Genesis 18: one to tell Abraham that Sarah was to have a son, one to destroy Sodom and one to save Lot. The Hebrew says Vayera elav YHVH: `And YHVH appeared unto him[Abram]…And he raised his eyes and looked, and behold three men were standing by him.' That is, Abraham shifted levels from the natural to the supernatural level and perceived the spiritual messengers who had come to carry out God's Will."
The fundamental principle that the Malakhim do not possess an autonomous nature or a freedom of will is brought out in the Midrash Rabbah:
"One angel cannot have two missions. Neither can two angels share the same mission." (Midrash Rabbah 50:2)
Within the tradition of Judaic Angelology only one malakh carries out one particular purpose and thus there exists a myriad of malakim, which micro-manage every facet of existence. From managing the activities of planets to enlivening a single blade of grass these malakhim fulfill the vital function of ordering the whole of manifest Creation.
"Every blade of grass has its angel that bends over it and whispers, 'Grow, grow.'" (Talmud)
There is an important principle that one must learn in order to have proper understanding of all things in existence:
The whole universe is composed of energy and energy is consciousness expressed.
This hierarchy of temporary energetic imprints that we refer to as malakhim are really simply extensions of the One Transcendent, which creates its own Immanence. The Oneness that we refer to which is the basis for everything that we understand as the dynamics of our reality is unchanged by the perceived diversity of existence. The Oneness remains Oneness without becoming differentiated in the least. The differentiation is simply a perception relative to our own dualistic cognition, which fundamentally is an illusory experience taking place within this Matrix of Consciousness. For example, energy and Consciousness are indistinguishable as our localized conscious perceptions are framed within our own conscious restraints of culture, race, family, religion, politics, etc. This is self-identity but in actuality the identity of self is based within a Matrix of perception that is not relevant outside of our own cognition of the sense of separateness/distinction. Nothing is truly separate, however, and this is confirmed by both the Kabbalist's and modern scientists:
Rabbi Moses Cordovero states:
The essence of divinity is found in every single thing—nothing but it exists. Since it causes every thing to be, no thing can live by anything else. It enlivens them; its existence exists in each existent. Don't attribute duality to God. Let God be solely God. If you suppose that Ein Sof [Boundless, Infinite (Divine)] emanates until a certain point, and that from that point on is outside of it, you have dualized. God forbid! Realize, rather, that Ein Sof exists in each existent. Do not say, "This is a stone and not God." God forbid! Rather, all existence is God, and the stone is a thing pervaded by divinity. (Shi'ur Zomah, 206b)
David Bohm states:
On this stream, one may see an ever-changing pattern of vortices, ripples, waves, splashes, etc., which evidently have no independent existence as such. Rather, they are abstracted from the flowing movement, arising and vanishing in the total process of the flow. Such transitory subsistence as may be possessed by these abstracted forms implies only a relative independence or autonomy of behaviour, rather than absolutely independent existence as ultimate substances.
(David Bohm, Wholeness and the Implicate Order, pg. 48.)
Irrational Elegance
The malakhim are Divine expressions proceeding from the Divine Name `Elohim.' This Divine Name is mathematically the Hebrew expression of ð (PI) in the Mispar method of Gematria. PI is a fundamental equation, which occurs consistently throughout the Torah's narrative.
PI = 3.14159 ad infinitum
The equation of PI and its particular representation in Elohim is particularly interesting as the name `Elohim' is the proper name of the Sefirah Binah, which gives Form to the Force of Chockmah. It is the uniting of the anthropomorphic mother (Imma) and Father (Abba) which subsequently gives birth to a Divine Impulse via Da'at into the lower worlds of Manifestation (i.e. Existence proper). The numeral 3 of PI represents this primordial Triad of Keter, Chockmah and Binah as they all three receive and translate the Kav from Ohr Ein Sof and translate it into the Existence in the lower Middot (7 Sefirot). These lower 7 Sefirot are represented by the numerical sequence following after the decimal of 3 in PI (decimal = Da'at). What is interesting about this numerical sequence is that it is seemingly never-ending, non-repeating and irrational. Within the context of the irrational sequence of PI, Creation is formed as organized chaos. Our existence is one of a cyclic nature (like a spiral not a closed circle) which is never repetitive with any exactness (only proximity), our existence is also subjective based on the irrational principle of its coordination as symbolized by PI. Thus the equation of PI underlies a basic premise of our entire experience of reality.
PI is organized and proceeds from the upper three Sefirot and proceeds from Adam Kadmon and the Upper Face of Atzilut. This is the place of primordial archetypes and what is called the template of Design wherein Creation in potential is translated to become Creation actualized (This occurs in the World of Beriyah, which is signified by the beit of the Torah).
The irrational sequence of numbers of PI are the defining and the organizing characters of Creation. Each number defines a state of being that are ordered and harmonized by the Sefirot. These numbers are arranged in specific pathways that channel Divine Influx (Kav) and sustain Creation. Without the harmonizing of the Sefirot, which are arranged in three columns thus providing the expression of extremes to counter-act and cooperate within the Sefirotic context, there would be complete disharmony and non-existence. This was the defect of the initial Creative Impulse within the Shevirat HaKelim (Breaking of the Vessels). Creation is currently organized between the interaction of two out pillars of severity and mercy and a middle pillar of equilibrium.
Each of these numbers that make up the individual pathways between the Sefirot are represented by the Hebrew letters (Hebrew letters also have numerical value). The interaction or functioning of various pathways between Sefirot create a particular manifestation of an initiated process that is called a Malakh. For example, we could see particular activity within the Sefirot pathways of lamed and tav and this would indicate that the malakh Latiel was being activated to serve some purpose. You may be wondering where the `El' comes from in `Latiel,' understand that each malakh possesses the name of Elohim within its essence since it proceeds from the principle of Elohim or you could say from PI. Thus the activity of Elohim in Creation is known by the activation of particular pathways, for example, the name of Ambriel signifies a malakh of communication, Ananchel signifies and act of Grace, Chamuel signifies tolerance, etc. The malakhim which contain the suffix `El' are direct manifestation of the collective `Elohim' but not every malakh contains the suffix `El.' There are lower clas malakhim who do not contain the `El' suffix and this is because they are not directly manifested from Elohim rather they are an indirect manifestation that originates from another malakh. For example, the mission of a malakh may necessitate the division of itself into two or more, like cellular division, in order to accomplish its particular role. The subsequent malakh is directly attathed to the original malakh and indirectly attached to Elohim. Collectively all of the various malakhim are referred to as Elohim and this is why Genesis 1:26 says that when creating Adam he was created b'tzelem Elohim- In the Image of Elohim. This is brought out by Rashi as follows:
"The meekness of the Holy One, blessed be He, they [the rabbis] learned from here: because man is in the likeness of the angels and they might envy him, therefore he took counsel with them." (Rashi on Gen. 1:26)
What does it mean that mankind is created in the likeness of the malakhim? Before we directly look into the answer of this question we need to build more context.
Emanation of the Divine Influx
Malakhim are the transmitters of the Divine Impulse (Kav) into the Immanence of Creation. The `Divine Impulse' is represented by the Hebrew letter `Yod.' The `Yod' emanates from the World of Atzilut, which is the World of primordial archetypes. It is the transitory realm wherein the No-Thing becomes Some-Thing. The place where the first signs of a soul being distinguished occurs within the Keter of Atzilut as it emerges with the cry of self-generation: "I am." This newly developed soul will subsequently pass through the lower Worlds carried by the Malachim into the realm of human consciousness. The exact nature of the Yod impulse varies from individual to individual but all individualized Yods are perfectly harmonized and coordinated with the Creator's Divine Plan for humanity.
Each of the Kabbalistic Worlds corresponds to a letter of the Name: YHVH. This occurs as follows:
· Y (Yod): Atzilut
· H (Hey): Beriyah
· V (Vav): Yetzirah
· H (Hey): Assiyah
The transmission of the Yod (Y) impulse occurs through the medium of `HVH,' thus completing the sacred formula of Creation: `YHVH.' The `HVH' portion of the formula reflects creation proper and by working with the `HVH' formula we eventually come to know the Yod impulse that's seeking to manifest itself through the medium of human incarnation.
Made in the Image of Elohim
In Sefer Bereshit (Genesis) 1:26 it is stated that Adam was created b'tzelem Elohim, in the image of Elohim. As previously stated, this Divine Image is from the descending Yod impulse carried by the Malakhim into the state of human consciousness. This is what the Sages meant whenever they stated that the Elohim within the Creative narrative is a reference to the Malakhim. Every aspect of the human psyche is patterned after a particular malakh or emphasis of Conscious expression. This is a very important point which can lead one to greater spiritual awakening if this concept is properly understood.
The Yod impulse originates in the World of Primordial archetypes (Atzilut) and descends to Beriyah wherein it takes a distinctive existence. Herein the World of Beriyah the soul's existence becomes androgynous, defined by the masculine and feminine principles of a harmonized state. The soul then descends to the World of Yetzirah wherein the archetypes of Immanence frame a structured realty and persona for the soul as it incarnates into its personality vehicle in the World of Assiyah.
The soul enters the sphere of existence like a sperm penetrating an ovum. As it enters the sphere the impulse is diffracted. The higher malakhim receive the creative impulse and carry it through the ten Sefirot, which are archetypally seen as the ten planets. These archetypes represent the ten major faculties of human consciousness. The impulse passes through these ten archetypes and is carried by the lower malachim into the realm of subjective manifestation- in other words, the soul enters the domain of the twelve terrestrial houses which are defining archetypes within the Yetziratic World. It is within the archetypes of these twelve astrological houses (12 Tribes of Israel) that the soul seeks to assume its most material manifestation.
To understand our own nature and most basic psychological and spiritual construction we must consult our own astrological birth-chart, which clearly delineates the Yod manifestation in its arrangement of ten natal planets within the astrological signs and houses. One has only to look at their natal chart to see entry points of the diffracted Yod impulse as it flows from the Zodiac, passes through the ten planets and finally enters the twelve-fold circle of terrestrial houses.
The names of the malakhim with who we are working or attached in this incarnation are written in our astrological birth-charts. The higher malakhim with whom each of us is working during our present incarnation are considered to be the `elders' because they reside above the lower-mental plane. There are three malakhim, which are the highest that are expressed in our consciousness and they receive, transmit and step-down signals emanating directly from the Primordial Conscious Source. These super-conscious signals coordinate the fundamental aspects of the unfolding evolutionary process that's occurring on Earth. The function of these three Elder Malakhim is similar to that which a Board of Directors play within a large corporation. Their instructions are broadcast and filter down to the lower echelons, which are the lower malakhim who both give form and substance to existence. It's the role of the Elders to manage the `big picture' (the macrocosmic or collective) developments that are occurring upon Earth. Their signal is also available to be received by humans whose consciousness is attuned to the correct frequency. Needless to say, it requires an advanced state of human consciousness to be able to attune consciously to the signals being broadcast from the three Elders. As long as an individual remains unconscious of these signals then experiences of their powerful influence are relayed indirectly via the lower malakhim whose functions are to manifest or change environmental conditions in accordance with their received direction. In other words, while an individual remains unconscious of their presence, interaction with the three Elders is limited to reacting `blindly' to significant changes in the physical circumstances of one's own life. Those changes are implemented by the lower malakhim who receive directions that are filtered down to them from the Elders. If a person is consciously attuned to the Elders then they would be able to understand the purpose of, anticipate, and cooperate with the evolutionary changes that the Elders are seeking to manifest in one's environment. Thus one would be able to consciously play their destined role in the collective evolution of humanity.
All of the higher malakhim are involved in the collective evolutionary process. Each of them though have specific `departments' that operate below the board of directors of this metaphysical corporation. And for this reason, they are also difficult for human beings to attune to consciously. The evolutionary development of the human psyche eventually leads us to achieve the required level of attunement.
The Lower Malakhim
It is much easier to communicate with the lower malakhim than it is the higher because they effectively embody the various attributes of our human personality vehicle. However, most people are still unaware of this level of existence.
The lower malakhim who are personally attached to us respond instinctively to our deepest thoughts and most powerful desires. And they work constantly to manifest personal opportunities for the expression of those thoughts and desires. But if our thoughts and desires conflict with the creative purpose of our soul then these lower malakhim draw us into evolutionary experiences designed to encourage realignment toward our spiritual path.
Our most pressing task therefore, is to become conscious of our soul-purpose and to swing our lower malakhim into alignment with our understanding of that purpose. Therefore, we must strive to become ever more conscious of the lower malakhim (with whom we are personally associated) and this can be done by entering into one's own inner mishkanot (Temples) via meditation and communicating with the malakhim that dwell therein. These mishkanot are imaginary environments that are constructed during one's meditations. The nature and appearance of one's mishkan are based on the astrological correspondences of the Hebrew letters with the personal names of the Zodiac and Houses of one natal chart.
These mishkanot are locations that you yourself visualize within the higher planes of the Yetziratic psyche. You establish them to serve as a meeting place for yourself and the malachim. These astral temples are the nexus through which you're able to easily enter and leave your mishkanot.
The design of the astral temple is based on the structure of an astrological birth-chart. The interior of the Temple is shaped like a dodecagon (twelve-sided figure) with twelve adjascent walls facing the center of the temple room. In the midst of each wall is a door and upon each door is written the name of your mishkanot. You only need to visualize the name of a specific mashkan when you are ready to enter through that door. It is also helpful to visualize the associated astrological symbol with that specific mishkan.
Conclusion
These are not complete instruction for performing this meditation successfully. As of this writing it is difficult to explain what my intended meaning is without drawing some illustrations. However, I believe this explanation provides some mental clarity into the existence and functions of the malakhim in general. The meditations and visualizations are for more advanced Kabbalists who have already attuned their consciousness to a particular level of advancement. To begin to effectively contact one's own personal malakhim one must establish a regular practice of meditation and have attained proficiency
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