║Clerk ۩ House ║

A morning contemplation sent from David Chaim Smith:

“Yud is the fountain. Its roots are rooted, its streams connected, and its drops are based in the tikkun of the circle. The circle surrounds that which encompasses, encircling that which stands. The circle is derived from alef (01), and alef from yud (10).” -Fountain of Wisdom

How does the bond between alef (01) and yud (10) open the contemplation of En Sof ? How is their bond called into realization? That which binds the essential creative dynamism (yud) to its own wholeness (alef) is sourceless, timeless, and placeless….yet it stands as the seal of all possibilities. Its home is the homelessness of the awakening ground, which longs to dissolve itself in itself as it stands in the silence of that dissolution. In the midst of that silence, the lightning flash of manifestation appears without warning. Is it a disruption between a timid subject and the boldness of its object, or permeable space which is antithetical to holding itself prisoner?

Contemplative practice can begin with the love of silence. You can begin by calling to it internally. Just longing silently allows it to merge with your intention, like water pouring into water. If you hold the opening at its mouth, you will notice a change taking place immediately. Abide in its sense of dissolving, and hold its spread as it consumes whatever arises.

Love of silence is a kind of hunger or thirst. It goes profoundly deep. The urgency to bind with it is the fire that intensifies gnostic aspiration. Through great sensitivity and sincerity, the silence can hear and whisper back, embracing you into the motion of its secret winds. Don’t think, allow its resonance to unfold through its layers. Listen with the whole of your being. Concentrate on the impact of its direct rawness through the internal chatter made about it. The swifter one cuts through, the deeper the love will be, and the more profound the bond.

This strange love tenderizes being with its poignancy as it thrusts through rolling fields in endless succession. Love of silence becomes the silence when this love suffuses itself with its own longing. Then the parade of its own projections is eclipsed.

It bears repeating:

Love of silence becomes the silence when this love suffuses itself with its own longing. And meaning eclipses the parade of its own projections.

What eclipses of the parade of projections is the lightning flash of silence appearing. It manifests beyond interruption. Quite the contrary, there is no-thing which can be interrupted about it. This is the seal of the paradox.

The tikkun of the circle is the annihilation of the klipot of temporality and dimensionality. It is the rectification of the primordial tzimtzum. Its voice is the root of essence. Its breath is the stream of energy. And its speech is the drop of wisdom gnosis. It is the hidden freedom of the circle, brought out from the lie that it is a prison.

Descartes and Bertrand Russell come skipping into the field wearing prison uniforms to stamp their feet and pound the walls. They try to prove that a man can only reach certain predetermined destinations. On the level at which they stand it certainly appears so. However that is beside the point. The contemplative path inquires about the changeless essential nature of things, not their passing circumstances. On the level of circumstance one will definitely seem to be held captive at various times in various places. But if mind turns to its essential nature there is no (En) end (Sof).

And what about this endless parade of circumstances, and its suggestion of this or that apparent reality or unreality? Isn’t this exactly the effect of the klipah of the tzimtzum reflex which seduces and cajoles the mind into confinement? Will you honor this imprisoning fog with your attention to the point that it will obstruct its sacred and profound essential nature? Do you not get to choose what you will do with your own mind? Is that choice not a stepping-off point into the choiceless heart of the primordial paradox? If the mind of a prisoner is consumed in its own intrinsic freedom, is this really a prisoner at all? As Rebbe Nachman states: “You are wherever your thoughts are” (Likutey Moharan 1:21).

Apr

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kabbalah, mysticism, occult, david chaim smith, magick, Qabalah,

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