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Ziran wrote: ↑Fri Sep 29, 2023 4:31 pm

... we are one ...

... but we're not the same ...

... and we carry each other ...

Zohar Parsha Bo ( Literally "Come" )

... just before the people left Mitzrayim ( literally "restriction" ), towards the conclusion of this section of Zohar.

אֲבָל בָּתַר דְּעָבֵד הַאי דִּיּוּקְנָא דְּמֶרְכָּבָה דְּאָדָם עִלָּאָה, נָחִית תַּמָן, וְאִתְקְרֵי בְּהַהוּא דִּיּוּקְנָא יְדוָ"ד, בְּגִין דְּיִשְׁתְּמוּדְעוּן לֵיהּ בְּמִדּוֹת דִּילֵיהּ, בְּכָל מִדָּה וּמִדָּה, וְקָרָא: אֵל, אֱלֹהִים, שַׁדַּי, צְבָאוֹת, אדי"ד. בְּגִין דְּיִשְׁתְּמוּדְעוּן לֵיהּ, בְּכָל מִדָּה וּמִדָּה,

After He made that image of the Chariot [מֶרְכָּבָה merkavah] of supernal man, He descended there. In him, He is named by the form of the 4-letter-name, so people could grasp Him by way of His attributes, in each and every attribute. He was called El, Elohim, Shadai, Tzva'ot, Eheyeh, in order that they could recognize Him in each and every attribute...

וּכְתִיב כִּי נַעַר יִשְׂרָאֵל וָאֹהֲבֵהוּ, יִשְׂרָאֵל זוּטָא. שְׁמַע יִשְׂרָאֵל, יִשְׂרָאֵל סָבָא, שַׁפִּירוּ דִּגְוָונִין, עֵילָּא וְתַתָּא. יוֹסֵף סָלִיק וְאִתְעַטָּר בִּתְרֵין גַּוְונִין בְּקַדְמֵיתָא נַעַ"ר, וּבְסוֹפָא צַדִּי"ק. כַּמָּה יָאַן בֵּיהּ גַּוְונִין לְמֵחֱזֵי, וְרָזָא דָּא וַיְהִי יוֹסֵף יְפֵה תֹאַר וִיפֵה מַרְאֶה. שַׁפִּירָא בִּתְרֵין סִטְרִין, בִּתְרֵין דַּרְגִּין, בִּתְרֵין גַּוְונִין, עֵילָּא וְתַתָּא.

It is written, "When יִשְׂרָאֵל was a child, then I loved him" (Hoshea 11:1). It refers to young יִשְׂרָאֵל, which is beautiful in appearance above and below. יוֹסֵף, rises up [from within egypt, mitzrayim, restriction] and is adorned there. Before, he is a 'נַעַ"ר' and in the end, 'צַדִּי"ק'. How beautiful are the sights seen in him. This is the secret of, "יוֹסֵף יְפֵה תֹאַר וִיפֵה מַרְאֶה", was fair on both sides, on two levels, in two appearances, above and below.

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Zohar - Parsha Shemot

אָמַר רִבִּי שִׁמְעוֹן, אֲנַן פַּתְחִין עֵינָנָא חֲמָאן, גַּלְגַּלֵּי רְתִיכָתָא קַדִּישָׁתָא נַטְלִין בְּמַטְלָנוֹי, וְקַל שִׁירָתָא בְּסִימָא לְאוּדְנִין, יָאֶה לְלִבָּא, סַלְּקָא וְנַחְתָּא, אַזְלָא וְלָא נַטְלָא

Rabbi Shimon said, We open our eyes and see the wheels of the Holy Chariot traveling in their journeys, and the sound of a song sweet to the ears and good for the heart, which ascends and descends, and "אַזְלָא וְלָא נַטְלָא" ( walking away but does not travel ).


"אַזְלָא וְלָא נַטְלָא". "Aleph-Zayin-Lamed" NOT "Nun-Tet-Lamed".

We see the wheels traveling, but they are not traveling.

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פַּטְרוֹנָא דְּכֹלָּא וּמִדְכַּר שְׁמֵיהּ "מה", וְכֻלְּהוּ פַּתְחֵי בִּתְלֵיסָר מְכִילָן דְּרַחֲמֵי

The patron mentions the name "Mah" ( "What?" ), and they all commence, collected in racham ( "Mercy" )

Who is all? All of the "horses" of the chariot. They respond to the name "Mah" by assembling mercifully. Literally in the middah, the attribute "racham", which is produced when tiferet, the vessel, is full.

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מַאן חָמֵי כָּל אִלֵּין תַּקִּיפִין, רָאמִין דְּרָאמִין, תַּקִּיפִין דְתַקִּיפִין, רְתִיכִין קַדִּישִׁין, וּשְׁמַיָא, וְכָל חֵילֵהוֹן, מִזְדַּעְזְעִין וּמִתְחַלְחְלָן בְּאֵימָתָא סַגְיָא, מְשַׁבְּחָן שְׁמָא קַדִּישָׁא, וְאַמְרִין שִׁירָתָא. זַכָּאִין אִינּוּן נִשְׁמָתְהוֹן דְּצַדִּיקַיָּיא, דְּאִינּוּן בְּהַהוּא עִדּוּנָא

Who has seen these strong lights which are the highest of the high, strongest of the strong! The holy Chariots and the heavens and their hosts tremble and shake with great fear, and praise the Holy Name and utter songs. Fortunate are the souls of the righteous who are in this and know this.

In what? Know what? ... What? What. Mah? Mah. ... מה ?מה. ChochMah? Koach-Mah. ... כח-מה ?כחמה.

Why are these "seen" when tiferet is full? Because tiferet conneccts to all. It is an excellent vantage point. Koach-mah, is a gate, into tiferet.

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Abstract : Reflections : 0 : 1


'I' or 'eye' : same phonetics; different implications yet the same description can be applied to both : the primordial I/eye of eternity, the point within the circle, within and without, the initial zero-point parameter (the pupil within), and its temporally layered spatial expansions(concentric optical layers(pupil, iris, and white))

With the perpetual creation and manifesting of these fractally propagating architectures from an initial zero-point the resulting micro to macrocosmic parallels become physically or otherwise apparent in a number of ways not ruling out coincidence and the extent of possibility.

Conclusion : the macrocosmic eye of eternity and its subsequent and corresponding microcosmic counterpart, or, reflection.

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In the book of Rav Hamnuna Saba (the elder) the first, it is said about this passage that a kiss of love spreads in four directions, the four directions join together, and they are in the secret faith, come through four letters, from which are the letters which form the Holy Name. The upper and lower originate from them, and the praise of Shir Hashirim come from them. Who are they? They are אַהֲבָ"ה, they are a supernal Chariot, and they are the connection and cleaving and perfection of everything.

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Zohar - Parsha Noach

שְׁלֹשָׁה אֵלֶּה בְּנֵי נֹחַ. קִיּוּמָא דְּכָל עָלְמָא, קִיּוּמָא דְרָזָא עִלָּאָה. וּמֵאֵלֶּה נָפְצָה כָל הָאָרֶץ. הַיְינוּ רָזָא דִּתְלַת גְּוָונִין עִלָּאִין. דְּכַד הַהוּא נָהָר דְּנָגִיד וְנָפִיק, אַשְׁקֵי לְגִנְתָא, בְּחֵילָא דִתְלַת אִלֵּין עִלָּאִין. וּמִתַּמָּן אִתְפָּרְשָׁן גְּוָונִין דִּלְתַתָּא, כָּל חַד וְחַד כָּלִיל בְּחַבְרֵיהּ, לְאַחֲזָאָה דִּיקָרָא דְּקֻדְשָׁא בְּרִיךְ הוּא, אִתְפַּשַּׁט לְעֵילָא וְתַתָּא, וְאִיהוּ חַד, בְּעִלָּאֵי וְתַתָּאֵי.

These are the three בְּנֵי נֹחַ". They are the existence of the entire world, the existence of the secret world, "and of them was the whole earth overspread", the secret of the three supernal גְּוָונִין. When the river that comes out watered the garden, it watered it by the power of the supernal three. Then, the lower גְּוָונִין developed (swelled). Each of these גְּוָונִין is included בְּחַבְרֵיהּ ( in partnership ), grasping the holy vessel, extends up and down, and is one, above and below .

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Zohar Parsha B'reisheet

סֵפֶר עִלָּאָה, דְּהָא מִנֵּיהּ נְפַק כֹּלָּא, נָפֵיק מִנֵּיהּ כְּתִיבָה. סֵפֶר אֶמְצָעִיתָא, כְּלָלָא דְעֵילָא וְתַתָּא

There is a supernal book from it producing all, producing from it writing. There is a middle book of all upper and lower.

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... the early Kabbalists, especially the thirteenth century Spanish Kabbalist Rabbi Abraham Abulafia, who strove to ‘unseal the soul, to unite the knots which bind it,’ hence developing a theory of repression and a way of dealing with it six centuries before Freud. Abulafia described a form of free association he called 'skipping and jumping’ which involves according to Scholem (1955):

‘a very remarkable method of using association as a way of mediation… a way of mediation… every jump opens a new sphere… within this sphere, the mind may freely associate, the jumping unites, therefore, elements are free and guided association and is said to ensure quite extraordinary results as far as the widening of the consciousness of the initiate concerned. The jumping brings to light hidden processes of the mind’.

-- Dr. Simon Dein Phd

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Spida wrote: ↑Mon Oct 09, 2023 11:55 pm

Elusive Butterfly : 0 : 1 : 0 ( 0i0 )

Nice! I had to look really close to pick up the details here. I love that. Thank you,

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At times I'm a little indifferent to some of the music I post, but if it seems to suit a written piece well with respect to title/lyrics then I may go with it. I am usually in the habit of accompanying the writing with music where it also doubles as a playlist, and I do like it when they share a sort of 'chemistry' and the transition between the two has some meaning and is somewhat profound/effective.