2 of 72 Divine Names
Thursday, October 15, 2015
The Kabbalah says that in the process of creation countless universes were created and shattered before the universe in which we exist came into being; essentially, lights and vessels were formed, but the influxes of Or Ain Sof, the Light of the Infinite, was too intense and overwhelmed the vessels, and consequently they fractured and shattered – this happened over and over again. Indeed, even the holy vessels that form the metaphysical structure within and behind our universe were overwhelmed by the influxes of the Supernal Light, and some fractured and others shattered – thus, creative evolution becomes a process of tikkun- the healing, mending, correction or rectification of fractured and shattered vessels, the development and evolution of holy vessels that can receive the full influx of the Supernal Light and Shekinah.
The shards of the shattered vessels, of course, is the generation of the klippot, sparks of the Holy Light of God becoming bound up in husks of darkness or impure emanations; thus, from the fracturing and shattering of vessels admixed and dark spiritual forces come into being, shedim (demons), and so the play of negative forces and evil enters into creation. In the process of tikkun the klippot or husks of darkness must be shattered and dispelled and the holy sparks bound up in them must be released, uplifted and reintegrated with the Light Continuum (Y-H-V-H) – in a word, the sparks of holiness must be redeemed. This Holy Name has the Divine Power to shatter klippot and to release holy sparks, and releasing them it has the Divine Power to uplift and reintegrate them – the Power to Redeem.
Now, the holy vessel that God has created for the tikkun of the universe – indeed, the tikkun of many universes, is the Human One (Adam, “Spirit in the Blood,” or the “Speaking One”); but from the outset, the Soul of the Supernal Human Being is inseparable from the entire metaphysical structure of creation – thus with the fracturing and shattering of vessels that were initially unable to withstand the full force of the influxes of Divine Light, this Holy Vessel, the Soul of the Human One, also fractured and shattered, the holy sparks of the Soul of the Human One becoming bound up in the matrix of creation, and specifically bound up in the dominion of the klippot and the klippah of matter, the material dimension. This is the energy that is bound up in all creatures, which forms the souls of all sentient beings – sparks of the Soul of the Human One, which are sparks of the Holy Light of El Elyon.
When we study and contemplate the Holy Torah it can be bewildering to see the struggle of the children of Israel with the Creator and their perpetual rebellion and misdeeds; those who have witnessed so much still cannot cleave to God, the True Light, and worship God, the True Light, let alone enter into a full and conscious union with the Holy One, or receive the full Supernal Influx – drawing close to God, the Light Continuum, even the most lofty of souls seem to err or turn away, fracturing or shattering under the stress and pressure of the influx of Divine Light.
We know this struggle very well within ourselves, for although we know what is right, what is true and good, what we desire to do, nevertheless again and again that is not what we do, but rather we do what we do not want to do – we enact what is clearly not right, not true and not good, committing misdeeds, enacting selfishness, violence, evil. In fact, even when we enact what is right, what is good and true, rarely, if ever, is it purely good and true, or righteous, but rather almost always there is the taint or corruption of something else, some admixture of truth and falsehood, light and darkness, good and evil. The good is not good and the evil is not evil here in this world, but generally speaking, everything is admixed, impure – klippot.
Yet, it is ordained in El Elyon, the Supreme, that we are to be co-creators with the Holy One, blessed be He, so that the Soul of the Mashiach might be actualized and realized in us, embodied in us. Individually this is the process of tikkun hanefesh- the rectification of the soul which collectively is a part of the greater tikkun olam- the rectification of the world. We are each individually responsible to grow and evolve our consciousness.
In this, perchance, we might understand the revelation of the Holy Names of God – it is our empowerment to serve as conscious agents in the rectification of ourselves, the world and in attaining full knowledge of God and union with God.
The First Holy Name speaks of the law of cause and effect, and the power of that Holy Name negates the play of cause and effect, removing the effects of our misdeeds or sins. This Holy Name is very similar, for when we negate the play of cause and effect, this Holy Name empowers us to retrieve the sparks of our soul and God’s Holy Light that becomes bound up in klippot through our negative actions; hence the ability to break habitual patterns of negativity and to gather in and reintegrate sparks of our soul and sparks of God’s Holy Light.
In this we also serve to gather in sparks of the Soul of the Human One and sparks of the Holy Light bound up in the greater process of creation – the tikkun of our soul becoming the tikkun of the world, as well as the tikkun of the world of angels and tikkun of the World of the Sefirot; hence, the tikkun of the Great Name of God (Y-H-V-H).
We perceive that the klippot steal our light-power, the holy light of our soul – but “steal” may not be the right word, for in ignorance we give it to them through our habitual negativity, basically “feeding the Other Side” (Sitra Achra); with this Holy Name we take our light-power back, and we accomplish something of the tikkun of the fractured and shattered vessels through which the influxes of the Holy Light of God are made to feed and sustain the Other Side, the dominion of the klippot.
This is also a Holy Name that may serve to invoke Supernal Influx, and in it is the power of the Fifty Gates of Binah – specifically the Power of the Fiftieth Holy Gate into which Moses could not gaze. Holding the Divine Power of the Holy Gates of Binah, it is also a Holy Name that has the power to bind and banish the “Shed of the Abyss,” and to bind and banish some of the most powerful among the djin and shedim.
When the soul of a navi (prophet) is passing up in ascension and becomes obstructed by klippotic beings/forces, with this Holy Name they may banish them; likewise, in movements of the Continuum of Light Transmission when obstructing klippot arise to prevent the fruition of the movement, with this Holy Name tzaddikim transform them.
The full power of this Holy Name is in non-dual realization or Supernal Consciousness; though, of course, that is true of all Holy Names of God.
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