Sunday, May 26, 2013

// // Leave a Comment

Eye to the Infinite - Four levels within the Holy Name

We are pleased to offer Eye to the Infinite, a Torah Guide to Jewish Meditations for Divine Awareness, in a weekly serialized form.

Eye to the Infinite – A Torah Guide to Jewish Meditations to Increase Divine Awareness. Copyright © 2013 by Aharon Rubin – serialized on the Mystical Paths blog with permission.

The geome­try of the natu­ral world around us is holistic and fractal, which means it consists of geometrical patterns re­peated at all lev­els, with the parts resem­bling the whole. This unified struc­ture is present in all stages of crea­tion, [1] the signa­ture, as it were, of the One G-d. Upon studying the various strata within creation, it be­comes strikingly apparent that the afore-mentioned four stages of human experience and of the spiritual worlds is a pat­tern repeated at all lev­els and within every level. Often, each stage also sub con­sists of four strata and each subdi­vision sub­di­vides fur­ther into four, and so-on, ad in­fi­nitum.

The physi­cal world, for in­stance, con­sists of four groups, man, ani­mal, vegetable and mineral; these in turn cor­re­spond to four spiritual en­ergy levels discussed earlier, the G-dly, the Soul realm, [2] the An­gelic[3] and the physi­cal. Each of these have their own four lev­els, the G-dly spark that gives exis­tence,[4] the soul ( every­thing has a soul of some de­gree[5]), the an­gelic and astro­logi­cal influ­ences, and physi­cal mat­ter. Each level of each cate­gory can be further bro­ken down into four distinct groups,[6] for ex­am­ple, the category of vege­table is com­posed of plants, fungi, protoctists and bac­teria. And so on.

Physicists have also identified four main forces in the uni­verse: gravitation, electromagnetism, strong nuclear, and weak nu­clear. This universal fractal pattern points to the supreme ori­gin of all crea­tion, the most sa­cred of G-d’s names, the four-lettered Name, known as the Tetra­grammaton; [7] this Name is the blue­print of all exis­tence.

This Ineffable Name of G-d can be literally translated as “He Who brings into be­ing,” de­scribing G-d as the life force of all the worlds and His continu­ally bring­ing creation into be­ing ex ni­hilo. G-d’s crea­tive process also has four levels, the same modes of ex­pres­sion out­lined above: G-d’s Will, Thought, Word and Ac­tion, in­di­cated in the Name’s four letters. Since eve­ry­thing ema­nates from these let­ters[8], characterised by the four spiritual worlds, four dis­tinct lay­ers mani­fest through­out crea­tion. The en­tire cos­mos, from the large until the small­est detail, is made up of four dis­tinct strata[9] and as G-d is abso­lutely one, so too these myriad lev­els make one com­plete unit. Thus the proph­ets say,[10] “How mighty is Your Name in the whole world” and “G-d’s Name fills the whole world;”[11] the physi­cal and the spiri­tual, every­thing to­gether, is one con­stant manifestation of G-d’s Name.[12]

 


[1] Eits Chaim, Sha’ar Derush Abiyah; also N’har Sholom, 92a.

[2] Though the vegetable also has an element of soul, it is elementary and generic, with no cogni­tion or self-recognition; see though next note.

[3] Whereas the inanimate [e.g. metals, precious stones, minerals,] are recipients of astro­logical forces and thereby possess particular properties (Ramban and Rabbeinu Bachye, Genesis 1:15), the vege­table world is influenced by both astrological and angelic energies (ibid. 1:11, Midrash Rabboh Gene­sis 10:6) and may, in fact, have some semblance of in­telligence (- see “Swarm in­telligence in plant roots,” Trends in Ecology. Vol. 25, Dec. 2010, p. 682). Following this train of thought, it may well be dis­covered that the inani­mate too has some sort of energy con­scious­ness, per­haps on the quantum level. (See Ohr HaChaim Genesis 2:1.)

[4] See note 470.

[5] See Liqutei Amorim Tanya (Rabbi Shneur Zalman of Liadi), Sha’ar Yichud VehoEmunah, chap. 1.

[6] See Chapter 8 for further examples.

[7] Each letter of this Name corresponds to one category (Eits Chaim, Sha’ar TaNT”O).

[8] Sha’arei Orah, Gate 1 and 10.

[9] Eits Chaim Sha’ar Kitsur Abiyah, Sha’arei Qedushah, ibid. See also Be’er Mayim Chaim, Bereishis, p. 10 (Chernovitz, 1836).

[10] Psalms ibid., Isaiah 6:3

[11] See Dover Tsedek, pg 150.

[12] Since G-d is continually ‘bringing into being’ and ‘making be’ all of creation, implicit in His Name.

0 comments:

Post a Comment

Welcome to Mystical Paths comments. Have your say here, but please keep the tone reasonably civil and avoid lashon hara.

Your comments are governed by our Terms of Use, Privacy, and Comments policies. We reserve the right to delete or edit your comments for any reason, or use them in a future article. That said, YOU are responsible for YOUR comments - not us.

Related Posts with Thumbnails