Ain Soph Aur

[Nehustan]

THE UNIFICATION OF THE SEFIROT THROUGH THE MYSTERY OF THE LIGHT OF THE LAMP​

(Zohar I, 5013-51 b)​

Rabbi Simeon began by saying: There are two verses written: "For the Lord your God is a devouring fire" (Deuteronomy 4: 24), and it is also written there, "And you that cleave to the Lord your God are alive, all of you, to-day" (ibid., 4). We have reconciled these verses in several places, and the companions have an understanding of them. Come and see. "For the Lord your God is a devouring fire,"—this matter has already been clarified among the companions: there is a fire that devours fire. It devours it and consumes it, for there is a fire stronger than fire, and we have explained it. But come and see. Whoever wishes to understand the wisdom of the holy unification, let him look at the flame that rises from a glowing coal, or from a burning lamp, for the flame rises only when it takes hold of some coarse matter. Come and see. In the rising flame there are two lights: one is a radiant white light, and one is a light that contains black or blue. The white light is above, and ascends in a direct line, and beneath it is the blue or black light, which is a throne for the white, and the white light rests upon it, and they are connected together, forming one whole, and the black light, or [that which has] blue color, is the throne of glory for the white. And this is the mystic significance of the blue. And this blue-black throne is joined to something else, below it, so that it can burn, and it stimulates it to grasp the white light. This blue-black [light] sometimes changes to red, but the white light above it never changes, for it is always white. However, the blue changes to these colors: sometimes blue or black, and sometimes red. This [light] is connected on two sides. It is connected above to the white light, and it is connected below to what is beneath it, to what has been prepared for it, so that it might illuminate and grasp it. This [light] devours continuously, and consumes whatever is placed beneath it; for the blue light consumes and devours whatever is attached to it below, whatever it rests upon, since it is its habit to consume and devour; for the destruction of all, the death of all, depends upon it, and therefore it devours whatever is attached to it below. [But] the white light, which rests upon it, does not devour or consume at all, and its light does not change. Concerning this, Moses said "For the Lord your God is a devouring fire," really devouring, devouring and consuming whatever rests beneath it. That is why he said "the Lord your God," and not "our God," because Moses was [linked] to the white light above, which does not consume, and does not devour.

Come and see. The only stimulus that causes the blue light to burn and grasp the white light is that which comes from Israel, who cleave to it below. Come and see. Although it is the way of this blue-black flame to consume whatever is attached to it beneath, Israel, who do cleave to it beneath, survive as they are. This is the meaning of "And you that cleave to the Lord your God are alive,"- -"to the Lord your God" not "our God," to the blue-black light that devours and consumes whatever is attached to it beneath; and yet you who cleave to it survive, as it is written "alive, all of you, to-day." Above the white light rests a concealed light, which encompasses it. Here is a supernal mystery, and you will find all in the ascending flame: the wisdom of the upper realms is in it.

Rabbi Pinhas came and kissed him. He said: Blessed be the Merciful One, who summoned me here.

They went with Rabbi Pinhas for three miles. Rabbi Simeon and the companions turned. Rabbi Simeon said: What we have said is a wise mystery concerning the holy unification, for the last He of the holy name is the blue-black light, that is joined to Tod-He-Vav, which is the radiant white light. Come and see. Sometimes the blue light is dalel, and sometimes he, but when Israel do not cleave to it below, in order to make it burn and take hold of the white light, it is dalet, and when they stimulate it to unite itself with the white light it is called he. How do we know this? It is written "If there be a damsel that is a virgin . . ." (Deuteronomy 22: 23). It is written na'ar without a he.For what reason? Because she has not been united with a male, and wherever male and female do not exist he is also absent. It has departed thence, and sheis left "dalet." Whenever she is joined to the radiant white light she is called he, for then everything is united together. She cleaves to the white light, and Israel cleave to her, and they remain beneath her, to make her burn, and then all is one.

This too is the mystical significance of sacrifice, for the rising smoke stimulates the blue light to burn, and when it burns it joins with the white light, and the flame burns as a single unity. And since it is the manner of the blue light to consume and devour what is attached to it beneath, so, when the will exists and the flame burns in single union, then it is written: "Then the fire of the Lord fell, and consumed the burnt-offering ..." (1 Kings 18: 38)—then it is known that the lamp burns in a single union and in a single bond: the blue light clings to the white light, and they are one. [Then] it consumes the portions and offerings beneath it, for it consumes [the offerings] beneath it only when it burns, and is joined to the white light; and then there is peace in all the worlds, and all is bound together in a single unity. And when the blue light has finished consuming [the offerings] beneath it, the priests, the Levites, and Israel cleave to it beneath: some in joyful song, some with a willing heart, and others in prayer, and the flame burns above them, and the lights cleave to one another, and illumine the worlds, and the upper and lower realms are blessed, and then: "And you that cleave to the Lord your God are alive, all of you, to-day." "And you"—it need have said simply "you." But the "and" serves to add the portions and the offerings, which cleave to it and are devoured and consumed, while you who cleave to it, to the blue-black devouring light, you survive, as it is written "alive, all of you, to-day."


It is taught: "It is good to dream about any color, except blue" (B.T. Berakhot 57b), because it devours and consumes continuously, and it is a tree that contains death, and it rests upon the lower world, and, because everything remains beneath it, it devours and consumes. You might object, and say that it also rests in the heavens above, and yet there are several powers above, all of which survive. [But] come and see. All those in the world above are comprised within this blue light, but with the lower realms it is not so: they are coarse matter, which [the light] stands and rests upon, and so it devours and consumes them. And there is nothing in the world that does not perish, because the blue light consumes whatever it stands upon.


Lachower, F, and Tisby, I., (1989) translated by Goldstein, D., The wisdom of the zohar: an anthology of texts volume 1, Littman Library, Oxford University Press, Oxford, UK.

 

[Nehustan]

I was in a library today and although I was there to get copies of other books I came across some volumes of the Zohar, As I wandered through the book I came upon this passage. I think it is extremely succint, clear, and a pertinent. It also reminds me of a passages in the gospel that clearly uses similar symbolism, and two ayat of the Quran that again repeats the mystic imagery. I think I may as well post the two passages from the Christian and Muslim books to show what I mean before I make a comment, and thus open the thread for debate.

 

[Nehustan]

Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them: But the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Then all those virgins arose, and trimmed their lamps. And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves. And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut. Afterward came also the other virgins, saying, Lord, Lord, open to us. But he answered and said, Verily I say unto you, I know you not. Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh. For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods. And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey. Then he that had received the five talents went and traded with the same, and made them other five talents. And likewise he that had received two, he also gained other two. But he that had received one went and digged in the earth, and hid his lord's money. After a long time the lord of those servants cometh, and reckoneth with them. And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: behold, I have gained beside them five talents more. His lord said unto him, Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord. He also that had received two talents came and said, Lord, thou deliveredst unto me two talents: behold, I have gained two other talents beside them. His lord said unto him, Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord. Then he which had received the one talent came and said, Lord, I knew thee that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strawed: And I was afraid, and went and hid thy talent in the earth: lo, there thou hast that is thine. His lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed: Thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with usury. Take therefore the talent from him, and give it unto him which hath ten talents. For unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath. And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth. When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: And he shall set the sheep on his right hand, but the goats on the left. Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink? When saw we thee a stranger, and took thee in? or naked, and clothed thee? Or when saw we thee sick, or in prison, and came unto thee? And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me. Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels: For I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink: I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not. Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me. And these shall go away into everlasting punishment: but the righteous into life eternal.

Matthew 25, KJV.

 

[Nehustan]

Bismillah Ar Rahman Ar Raheem​

Allah is the Light of the heavens and the earth. The Parable of His Light is as if there were a Niche and within it a Lamp: the Lamp enclosed in Glass: the glass as it were a brilliant star: Lit from a blessed Tree, an Olive, neither of the east nor of the west, whose oil is well-nigh luminous, though fire scarce touched it: Light upon Light! Allah doth guide whom He will to His Light: Allah doth set forth Parables for men: and Allah doth know all things.


(Lit is such a Light) in houses, which Allah hath permitted to be raised to honour; for the celebration, in them, of His name: In them is He glorified in the mornings and in the evenings, (again and again).

Sura An Nur 24:25-36

 

[Nehustan]

To consider the passage to from the Zohar, the word descends down the tree, with the final he as described being in malkuth. Thus the word IHVH is seen manifest as descending down the 'pillar of mildness' emanating through kether, (daath), Tipareth, and Yesod from the 'concealed light' which one may consider as Ain Soph Aur, the limitless light, Eloah. The reason I was struck by the Matthew passage is of course the fact it is known as the 'parable of the ten virgins' and refernce in the Zohar passage cites a 'damsel that is a virgin' and of course makes reference to the light of lamps. I have often thought of this 'parable' as directly relating to the sefirot as they are ten in number (excluding daath). If one considers the tree then the five 'supernal' would be the pentagram, with the 5 'infernal' striking the image of the cross, thus the star rising above the cross. The pentagram is well known to be considered the reconciler with Eloah, with it adding Shin (Sh) to tetragrammaton (IHVH), becoming if you will pentagrammaton (IHShVH). The letter Shin is thought by Gematria to represent 'Ruach Elohim', and seen plainly in its semiotics is the dove, christian symbol of the spirit that descends from God. Interestingly when the right hand is held with the four finger divided and thumb extended, one makes the sign of the temple (I hate to lower the tone but like Spock in Startrek), if one looks at this symbol again one sees the letter shin. Thus Jeheshuah (IHShVH) is considered the pentagram, and when one moves on to the Quranic verse, it clearly speaks of the glass in the lamp being a star, through whom the light of Allah/Eloah is seen in houses. I think if we consider this parable, the lamp in houses refers to the houses from which the prophets came, which are remembered for the messenger who 'shone in their houses' bringing knowledge and rememberance of Allah/Eloah to the people. Surely the challenge is for us to be lamps in our own houses.

It'd be great to hear any constructive thoughts on the symbology used herein.

 

[Nehustan]

Just for anyone who has never seen the tree, this is a rather nice one (Daath is invisible which of course is suitable!!!!)​

 

[Nehustan]

The three veils surrounding the tree of life, thus the world, and the heavens.​

I think the only way I would criticise the above diagram is that it places a limitation beyond the second veil. If Ain Soph Aur is the absolute, infinte, 'Limitless Light' then it really should not be bound by a barrier. I think that this may be to emphasise the nine lower sephira corresponding to the nine letters of AIN SOPH AUR, with Kether being considered 'crowning'.​

​

 

[Nehustan]

To anyone who wanted to see the similarity between the sign of the temple and the letter shin I spoke of earlier, I found this great image....

it is also considered that the five digits are thought to be representative of the number 5 thus Hamza (0) and He/Ha, thus... the Pentagram within the circle. This is considered deeply mystic by Sufi who often consider the name Allah itself in conjunction with the concepts of The Kursi and the Arsh...with the right hand being able to spell the name Allah itself...​

It is considered that the name Allah is clearly seen in the above sign, you could say 'A (for Allah) is OK. When one considers the absolute and infinite, the most gracious established over the Arsh, it is considered that the Aliph is silent and beyond, and the name, word and thus power, proceeds down to the Kursi and the first heaven with the final he/ha, ne even as close as our own jugula. Thus the name Allah in this context may be viewed descending...​

If one considers Allah/Eloah as Al Nur/Ain Soph Aur, then this name descends from 'beyond' down through the 'veils' thus encompassing the creation, seen and unseen, and thus the tree. I think in this context the previously mentioned passages/verses are of great interest.​

 

[Nehustan]

Further to considerations of the above, and in relation to (ALH/ALLH) Allah/Eloah and thus Al Nur (The Light) and by extension The qabbalistic Ain Soph Aur, The Islamic Scholar Al-Ghazali commented on light in a treatise written specifically on the previously cited ayat from the Quran, he states in his 'Mishkat Al Anwar'...

The Source of all these Grades of Light: ALLAH​

The next thing I would have you know is that these degrees of light do not ascend in an infinite series, but rise to a final Fountain-head who is Light in and by Himself, upon Whom comes no light from any external source, and from Whom every light is effused according to its order and grade. Ask yourself, now, whether the name Light is more due to that which is illumined and borrows its light from an external source; or to that which in itself is luminous, illuminating all else beside ? I do not believe that you can fail to see the true answer, and thus conclude that the name light is most of all due to this Light Supernal, above Whom there is no light at all, and from Whom light descends upon all other things.

Nay, I do not hesitate to say boldly that the term " light" as applied to aught else than this primary light is purely metaphorical; for all others, if considered in themselves, have, in themselves and by themselves, no light at all. Their light is borrowed from a foreign source; which borrowed illumination has not any support in itself, only in something not-itself. But to call the borrower by the same name as the lender is mere metaphor. Think you that the man who borrows riding-habit, saddle, horse, or other riding beast, and mounts the same when and as the lender appoints, is actually, or only metaphorically, rich? Or is it the lenderwho alone is rich? The latter, assuredly ! The borrower remains in himself as poor as ever, and only of him who made the loan and exacts its return can richness be predicated— himwho gave and can take away. Therefore, the Real Light is He in whose hand lies creation and its destinies; He who first gives the light and afterwards sustains it. He shares with no other the reality of this name, nor the full title to the same ; save in so far as He calls some other by that name, deigns to call him by it in the same way as a Liege-Lord deigns to give his vassal a fief, and therewith bestows on him the title of lord. Now when that vassal realizes the truth, he understands that both he and his are the property of his Liege, and of Him alone, a property shared by Him with no partner in the world.

You now know that Light is summed up in appearing and manifesting, and you have ascertained the various gradations of the same. You must further know that there is no darkness so intense as the darkness of Not-being. For1 a dark thing is called “dark" simply because it cannot appear to anyone's vision ; it never comes to exist for sight, though it does exist in itself. But that which has no existence for others nor for itself is assuredly the very extreme of darkness. In contrast with it is being, which is, therefore, Light; for unless a thing is manifest in itself, it is not manifest to others. More­over, Being is itself divided into that which has being in itself, and that which derives its being from not-itself. The being of this latter is borrowed, having no existence by itself. Nay, if it is regarded in and by itself, it is pure not-being. Whatever being it has is due to its relation to a not-itself; and this is not real being at all, as you learned from my parable of the Rich and the Borrowed Garment. Therefore, Real Being is Most High, even as Real Light is likewise Allah.

Al Ghazali, translated by Gairdner (1923), Al ghazali's mishkat al-anwar: the niche for lights, Kitab Bhavan, New Delhi, India.

 

[Nehustan]

To return to the Zohar and to consider the word 'Jahweh' IHVH, the name known, and Eloah/Allah/Al Nur/Ain Soph Aur I think it diligent to again return to the Zohar, as what is more splendid that THE LIGHT, but as is said 'The light shineth in the darkness, but the darkness recognises it not...'

COLORS AND LIGHTS​

(Zohar II, 233-23)3)​

Rabbi Simeon was seated one day with Rabbi Eleazar, his son, and Rabbi Abba.

Rabbi Eleazar said: This verse that is written, "And I appeared to Abraham, to Isaac, and to Jacob…" (Exodus 6: 3)—why does it say "and I appeared"? It should have said "and I spoke."

He said to him: Eleazar, my son, it is a supernal mystery. Come and see. There are colors that are seen, and colors that are not .seen, and both of them are a supernal mystery of faith, which people do not know and cannot contemplate. Man was not granted these [colors] that are seen, until the patriarchs came and understood them. And concerning this it is written "and I appeared," for they saw the revealed colors. What are the revealed colors? Those of El Shaddai which are colors in a supernal vision, and they can be seen. As for the colors in the higher realm, which are sealed and not seen, no man has understood them except Moses. And of this it is written "but by My name YHVH I did not make Myself known to them"—I was not revealed to them in the most exalted colors. You might think that the patriarchs knew nothing of them [whatsoever], but they did have some knowledge because of those that were revealed.

It is written "And the perceivers shall shine as the brightness of the firmament; and they that turn the many to righteousness as the stars for ever and ever" (Daniel 12: 3). "And the perceivers shall shine"—who are the perceivers? It is the wise man who, of himself, looks upon things that cannot be expressed orally—these are called "the perceivers." "Shall shine as the brightness of the firmament"—what is the firmament? This is the firmament of Moses, who stands in the middle, and his brightness is concealed and not revealed. And he stands above the firmament that does not illumine, in which colors may be seen, and these colors, even though they are seen, do not shine with the brightness of the concealed colors.

Come and see. There are four lights. Three of them are sealed and one is revealed: a light that shines; a light of splendor that shines like the splendor of the heavens in its purity; a light of purple that receives all the lights; a light that does not shine but gazes at these and receives them, and these lights appear in it, as in a crystal ball against the sun. These three that we mentioned are sealed, and stand above the one that is revealed. And this is the mystical significance of the eye. Come and see. Three revealed colors are traced in the eye, and none of them is radiant, because they are in a light that does not shine. And these are patterned after the sealed [colors] that stand above them. And these are the ones that appeared to the patriarchs, that they might know the sealed, radiant ones by means of those which are not radiant. And those which are radiant but are sealed were revealed to Moses in his firmament. And they stand above the colors that are seen in the eye. And the mystery of this [can be seen thus]: close your eye and move your head in a circle, and the shining, radiant colors will be revealed. One is not permitted to see them except with one's eyes closed, because they are supernal and sealed, and stand above the visible colors that are not radiant. Concerning this we read that Moses was granted the privilege of the "shining mirror" (B.T. Yevamot 49b) that stands above the [mirror] that does not shine. The rest of mankind [see] the mirror that does not shine. The patriarchs saw, by means of the revealed colors, those which are sealed, which stand above those which do not shine. Concerning this it is written, "And I appeared to Abraham, to Isaac, and to Jacob, as El Shaddai"—in the colors that are seen. "But by My name YHVH I did not make Myself known to them"—these are the upper colors, the sealed, radiant ones, which Moses was granted the privilege of seeing. And this is the mystery of the closed and open eye: the closed eye sees the shining mirror, and the open eye sees the mirror that does not shine. Therefore "And I appeared"—the mirror that does not shine, but which is revealed, is described in terms of vision; but the shining mirror, which is concealed, is described in terms of knowledge, as it is written "I did not make Myself known."

Rabbi Eleazar and Rabbi Abba came and kissed his hands.

Rabbi Abba wept and said: Alas, for the time when you depart from the world, and the world will be orphaned of you. Who will be able to illumine the words of Torah?

Lachower, F, and Tisby, I., (1989) translated by Goldstein, D., The wisdom of the zohar: an anthology of texts volume 1, Littman Library, Oxford University Press, Oxford, UK.

 

[jewscout]

**MOD POST**​

Moved to Comparative Religion Forum​

​

enjoy!​

 

[Nehustan]

As it seems I'm off on my own in this thread I may as well post another diagram, one I find useful as it shows the 'veils' as it were around the tree, as if we were in a bubble, expanding.

again however the diagram has a boundary to Ain Soph Aur, which is oxymoronic, as surely that which is without bounds is exactly that.​

 

[Nehustan]

Just a quick little post with a picture of Shin and the dove I alluded to...

Ruach Elohim
= 300 =

 

[Nehustan]

I recall some time ago while I was in the city near where I grew up, on the North West coast of Britain, I sat with a brother and we discussed the nature of the created universe, and how this related to our faith. He had a small book, that pondered these exact questions. I of course asked to borrow the book when he had finished, but had moved on in the journey called life, and never read the book. So I was ovejoyed to find it hidden away on ebay, I had almost forgotten about it. I now have the book so as it pertains to the issue at hand I may as well post a little from it....

THE SUBATOMIC WORLD IN THE QUR'AN​

It says in the Qur'an, "Glory be to Him who created pairs of all things, of what earth produces, and of themselves, and of what they do not know," (36:36) and "Who created a pair of everything." Phenomenal existence is pairing. It is a dynamic interplay of opposites. This seeming duality is the basis of our experience right down to the opposites of electron/positron, proton/antiproton, quark/antiquark, matter/antimatter. We see it also in force/matter, particles/waves, motion/ rest. In Qur'anic terms, we have existence/non-existence, the First/the Last, the Inwardly Hidden/the Outwardly Manifest, darkness/light, stillness/movement.

Physics has also shown us that matter is not really there. Particles cannot be pinpointed. Quantum theory has given us wave-like probabilities. Fritjof Capra describes it in this way, "A continuous medium which is present everywhere in space. Particles are merely local condensations of the field, concentrations of energy which come and go, thereby losing their individual character and dissolving into the underlying field." This is the quantum field which applies to certain phenomena. I think, however, that they will discover that this will hold true for all physical phenomena when they finally come up with the unified field. The great Shaykh, Muhammad Ibn al-Habib said, "Indeed, phenomenal beings are merely meanings set up by forms." There are source-forms or springs (a'yan thabita) in non-existence, and the forms issue from these sources. Later, we shall discuss the origins of these source-forms. Ibn al-'Arabi said, "The non-existence of non-existence is existence." There is no empty void. It is full.

Furthermore, the Everett-Wheeler picture of the universe gives you parallel universes based on the principle of relativity. The Creator is called the "Lord of the Universes" or the "Lord of the Worlds" in the Qur'an. Shaykh Mawlay ad-Darqawi said, "It has been said that there exist ten thousand worlds, each one like this world as recounted in the Hilyatu'l-Awliya, and all these are contained in a man without his being conscious of it." Indeed, there are endless worlds or universes, and they are all contained in man. From our point of view, this is actual fact and we have numerous accounts of visits to these different worlds by the awliya, the friends of Allah. We also find ravishing descriptions of these worlds as we find descriptions of the experience of more than one world or one place at the same time. There are men who are called Abdal who can be in more than one place at the same time. We have a description of this experience from Mawlay ad-Darqawi when he was performing his ablution in a ravine near his home and suddenly found that he was simultaneously on top of a distant mountain. He carefully analysed all that was around him in both places, and discovered that indeed, he was in two places at the same time.

As for some of the other worlds, Ibn al-'Arabi mentions them in the Makkan Revelations. He also gives a source in a hadith from one of the Companions of the Prophet, 'Abdullah b. 'Abbas. He stated that the Ka'aba is one of fourteen houses, and that each of the seven earths has a creation like us and so there is an Ibn 'Abbas in each of them. Ibn al-'Arabi states that this is verified by the experience of the gnostics, and he des­cribes some of the earths which he visited. His description of the earths which were created from the earth left over from the clay of Adam is truly extraordinary. First He created the date-palm from it, and then:

There was some clay left after He created the date-palm. It was the size of a sesame seed, and Allah stretched out an earth from that bit of clay whose expanse was immense. Had the Throne and what it contains, the Footstool, the earth, what is under the earth, all the Gardens, and the Fire been put into this earth, all of it would have been like a ring cast into the desert.

This is an incredible field. The word for "expanse" is also "space". This earth was originally a point and then it became a world, a field, utterly vast beyond imagination. He says that "in every breath, Allah creates worlds which glorify night and day." Worlds are constantly being brought into existence. He describes some of those worlds which he visited. Among them are the land of red gold (where one of our years is sixty of theirs), the land of white silver, the land of white camphor, and the land of saffron. There are some beautiful detailed descriptions of these lands. These reports are not like science fiction. These are reports which are confirmed independently by numerous people of Allah. As your inner eye opens up, so your experience grows. Such men do not have their ex-perience limited by the three-dimensional world.

Hawking is correct in hinting that the laws of physics are observer-dependent (even though in reality, man is observer-observed). Time depends upon the observer. Einstein showed that time is relative. It depends upon the velocities of the things involved and the distance between them. It is not something which is absolute. Time is an imaginary matter. The Qur'an and the gnostics frequently point out that the determination of time depends upon your frame of reference.

He directs the affair from heaven to earth, then it goes up to Him in one day, whose measure is a thousand years of your reckoning. (32:5)

(continued in next post)

 

[Nehustan]

(continued from last post)

There are constant indications that our perception of time is an illusion. On the Last Day, the "wrongdoers will swear that they have not tarried more than an hour," and when the People of the Cave wake up they think that they have only been there a day or part of a day, while they have actually been in the Cave for over three hundred years. Ibn al-'Arabi describes the determination of time.

"When Allah created the Starless Sphere and it revolved, the day was not determined in it and it did not manifest itself at all. It was like the water of a jug in the river before it is in the jug."

Then He placed the stars which we use to determine time.

"Then the sphere revolves with that particular sign at which man looks. It withdraws from him while he stands still in that place until it once again returns to him. Then he knows that the sphere has revolved one rotation in respect to him - not in respect to the sphere. We call that rotation a day."

He goes through all of the units of time and says,

"All of that has no existence in itself. These are relationships and ascriptions. That which exists is the source of the sphere and the state, not the moment and time. They are determined in them, i.e. the moments are determined in them. It is clear to you that time designates an imaginary matter in which these moments are assigned. The moment is an imaginary portion in an existent source."

Everything is in constant movement, always restless. The particles of the subatomic world are always moving, spinning. Atoms vibrate while the electrons and protons race about. Heisenberg showed that space is full of movement, electrons and positrons being created, joining in pairs, and annihilating each other.

Allah originates creation and brings it back again.​

It is He who gave you life, will make you die, and will give you life again. There is a constant pattern of creation/annihilation/re-creation in existence. The negative pion creates a neutron and antiproton which destroy each other and recreate the negative pion. In a more elaborate pattern, a proton might go through a complicated pattern of creating and destroying eleven virtual particles before it is recreated as a proton. This is described by Kenneth Ford in The World of Elementary Particles. Ibn al-'Arabi states, "All that is in the earth moves from state to state. So the world of breaths moves in every breath," and "Do realities allow that someone could remain in one state for two breaths or two moments?" The book which you left beside your bed when you went to sleep is not really the same book that is there when you wake up in the morning. The form is the same, but the particles which comprise it have been in constant motion and imperceptible change for the entire night. They are new particles in the same form-pattern.

One view of this — and the field about which Einstein said, "The field is the only reality," lies in this verse of Qur'an:

Allah. There is no god but Him, the Living, theSelf-Subsistent. Drowsiness does not seize Him nor does sleep. To Him belongs all that is in the heavens and the earth. (2:255)​

The Living (hayy) is the energy and the Self-Subsistent (qayyum) is the field. The root from which the Self-Subsistent is derived means 'standing, existing, remaining, to be built on, manage, perform, preserve.' "Phenomenal beings are merely meanings set up (qa'imat) by forms." This is the basis of the forms, and this field, the aspect of the Divinity called Qayyum, is never still. It is in constant movement. Drowsiness does not touch it. It is a dynamic sea of movement.

Abd Ar-Rahman At-Tarjumana, A., 1980, The subatomic world in the quran, Diwan Press, Norwich, UK.​

 

[Nehustan]

In the passage from the last post the work of Aisha 'Abd ar Rahman at Tarjumana (1980), in her book 'The Subatomic World in the Quran' she cites one of the most famous verses of the Quran, thought to strike fear into the Jinn, whether Muslim or Shaitan. She also quotes a hadith which pertains to what is considered in some theories as a 'spherical' universe. Ayat Al-Kursi, sometimes called the ‘Verse of the Throne’ (the ‘Kursi’ has been compared to a footstool when compared to the ‘Arsh’ (Throne) over which Allah is said to be established) illustrates the deeply transcendental nature of the Quran;

Allah! There is no god but He, The Living, The Self-subsisting, Supporter of all, No slumber can seize Him nor Sleep. His are all the things in the heavens and on earth. Who is thee can intercede in His presence except as He permitteth? He knoweth what (appeareth to his creatures as) before or after or behind them. Nor shall they compass aught of his knowledge except as He willeth. His Throne doth extend over the heavens and the earth, and he feeleth no fatigue in guarding and preserving them for He is Most High, The Supreme (in glory). (Quran, Surah 2, Ayat 255)

This when considered in light of modern scientific cosmology, could signify that the Footstool/Throne extends over the heavens. The ‘heavens’, may indeed be taken to mean our own created universe. If the universe exists, as posited by some scientists, as spherical, then the Kursi that extends over it must encompass it. ‘Al-Arsh’ or ‘The Throne’ is considered to lie at an unperceivable distance beyond ‘Al-Kursi’, beyond what is referred to as a sea, and just as the Kursi extends over the creation, so does the Arsh extend over Paradise. Despite being unable to verify this cosmology as a falsifiable theory;

It is confirmed from Abu Dharr that the Prophet said; “The seven heavens are to the Kursi but like a ring thrown in a desert land. And the superiority of the Arsh compared to that of the Kursi is like the superiority of that desert compared to the ring. (Al-Sa‘di, 2003, p.274, note 147)

‘Firdaws’, the highest part of paradise is described thus,

The highest of the degrees of Paradise is al-Firdaws, as it was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “… When you ask of Allaah, ask Him for al-Firdaws, for it is in the middle of Paradise and is the highest part of Paradise, and above it is the Throne of the Most Merciful, and from it spring forth the rivers of Paradise.” Narrated by al-Bukhaari, 2637; Muslim, 2831.

The Quran states that Allah, ‘The Most Gracious is firmly established on the throne.’ (Quran, Sura 20, Ayat 5) Regarding how this occurs, it is said that the Ulema consider that it should not be questioned how, merely accepted. Given the absolute, infinite, and unknowable ‘nature’ of Allah this seems both wise and suitable. However one of the 99 names considered to be descriptive of the attributes of The God (tho' in a way kown only to and becoming of Him) is Al Nur, as delineated by Al-Ghazali , and the concept of Ain Soph (Aur) prsent throughout qabbalistic thought, discussion, and writings.

(referenced, Al-Sa‘di, A. A., 2003, An explanation of muhammad ibn ‘abd al-wahhab’s Kitab al-tawhid, Al-Hidayat Publishing, Birmingham, U.K..)

 

[Nehustan]

To again return to the Zohar there are three passages which seem to directly relate to this thread and Ain Soph (Aur) in particular, which I will now post.

EN-SOF AND THE WORLD OF EMANATION​

EN-SOF AND AYIN​

(Zohar II, 239a)​

Rabbi Eleazar asked Rabbi Simeon: We know that the whole-offering is connected to the Holy of Holies so that it may be illumined. To what heights does the attachment of the will of the priest, the Levites, and Israel extend?

He said: We have already taught that it extends to En-Sof, for all attachment, unification, and completion is to be secreted in that secret which is not perceived or known, and which contains the will of all wills. En-Sof cannot be known, and does not produce end or beginning like the primal Ayin (nothing), which does bring forth beginning and end. What is beginning? The supernal point, which is the beginning of all, concealed and resting within thought, and producing end that is called "The end of the matter" (Ecclesiastes 12: 13). But there are no end, no wills, no lights, no luminaries in En-Sof. All these luminaries and lights depend on it for their existence, but they are not in a position to perceive. That which knows, but does not know, is none but the Supernal Will, the secret of all secrets, Ayin. And when the supernal point and the world to come ascend they know only the scent, like someone who inhales a scent, and is perfumed by it.

Lachower, F, and Tisby, I., (1989) translated by Goldstein, D., The wisdom of the zohar: an anthology of texts volume 1, Littman Library, Oxford University Press, Oxford, UK.

 

[Nehustan]

CAUSE ABOVE ALL CAUSES​

(Zohar I, 22b, Tikkunei ha Zohar)​

Rabbi Simeon began again by quoting: "See now that I, even I, am He, and there is no god with Me . . ." (Deuteronomy 32: 39).

Companions, listen to ancient things that it is my desire to reveal, since permission has been granted from on high. What is the significance of "See now that I, even I, am He"? This is the cause over and above all the highest things. That which is called "the cause of causes" is the cause of the [known] causes, for not one of these causes performs any act without obtaining permission from the cause that is above it, as I have explained above on [the verse] "Let us make man" (Genesis 1: 26). "Let us make" indicates two, for one said to that which was above it "Let us make," and it could do nothing without the express permission of the one above it, and the one above it could do nothing without first obtaining advice from its fellow. But that which is called "cause above all causes," above which there is nothing higher, and below which there is nothing of equal stature, as it is said, "To whom then will you compare Me, that I should be equal? says the Holy One" (Isaiah 40: 25)—said, "See now that I, even I, am He, and there is no god with Me" from whom it should take advice, as was the case when "God said, Let us make man."

All the companions arose and said: Master, give us permission to speak in this place. Did you not explain earlier, that the cause of causes said to Keter, "Let us make man"?

He said to them: Let your ears hear what your mouth speaks. Have I not just told you that there is that which is called "the cause of causes," and this is not the same as that which is called "cause above all causes," for "cause above all causes" has no companion from which it can take advice, for it is single, preceding all, with no partner, and it is for this reason that it says, "See now that I, even I, am He, and there is no god with Me," from whom it should take advice; for it has no companion, no partner, and no number. There does exist a shared unity, as with male and female, of whom it is said, "for one I called him" (Isaiah 51: 2). But this is one without number, and without companion, and it says therefore, "there is no god with Me." They all arose and prostrated themselves before him, and said: Happy is the man who is united with his master in the revelation of hidden mysteries, which are not revealed [even] to the holy angels.

Lachower, F, and Tisby, I., (1989) translated by Goldstein, D., The wisdom of the zohar: an anthology of texts volume 1, Littman Library, Oxford University Press, Oxford, UK.

 

[Nehustan]

EN-SOF BEYOND ALL PERCEPTION ​

(Zohar III, 225a, Raya Mehemna)​

He understands all, but there is none that understands Him. He is not called by the name Yod, He, Vav, He, nor by any other name, except when His light extends itself upon them. And when He removes Himself from them, He has no name of His own at all.

"That which is exceedingly deep, who can find it?" (Ecclesiastes 7: 24). No light can look upon Him without becoming dark. Even the supernal Keter, whose light is the strongest of all the levels, and of all the hosts of Heaven, both the upper and the lower realms, is alluded to in "He made darkness His hiding-place";20 while of Hokhmah and Binah it is said "Clouds and thick darkness surround Him" (Psalm 97: 2). This is even truer of the remaining sefirot, and even truer of the Hayyot, and even truer of the elements, which are dead bodies.

He encompasses all worlds, and none but He surrounds them on every side, above and below and in the four corners of the globe, and none may go beyond His domain. He fills all worlds, and no other fills them. He gives life to them, and there is no other god above Him to give Him life. This is the meaning of "You give life to them all" (Nehemiah 9: 6), and of this Daniel spoke: "All the inhabitants of the earth are reputed as nothing; and He does according to His will in the host of heaven" (Daniel 4: 32). He binds and joins the species with one another, above and below, and there is no juncture of the four elements except [by] the Holy One, blessed be He, existing among them.

Lachower, F, and Tisby, I., (1989) translated by Goldstein, D., The wisdom of the zohar: an anthology of texts volume 1, Littman Library, Oxford University Press, Oxford, UK.

 

[Nehustan]

Regarding Allah being 'BEYOND ALL PERCEPTION', as stated in the previous post it is of great interest to consider the Muslim concept of Tawheed. This is eloquently and succinctly dealt with as the foundation of the Islamic faith, but also in its historic context by a revert scholar Abu Ameenah Bilal Philips. In the forward of his book on the unity of The God 'The Fundamentals of Tawheed: Islamic Monotheism'(1997) he states​

It is common knowledge that Tawheed is the basis of the religion of Islam and that it is precisely expressed in the formula: "le elaah il-lal-laah" (There is no God but Allah) which states that there is only one true God and that HE alone deserves to be worshipped...Because of this principle of Tawheed, the Islamic belief in God is considered to be unitarian and Islam is counted among the worlds monotheistic religions along with Judaism and Christianity. Yet, according to the Islamic unitarian concept (Tawheed), Christianity is classified as polytheism and Judaism is considered a subtle form of idolatry.​

This quote is of interest not only as it delineates the foundation of the muslims faith (which has been used within this thread), but in light of the writers thoughts that Judaism is in fact 'a subtle form of idolatry'. He is of course speaking of the average orthodoxy, as clearly in the last post the Zohar states​

He understands all, but there is none that understands Him. He is not called by the name Yod, He, Vav, He, nor by any other name, except when His light extends itself upon them. And when He removes Himself from them.​

In earlier posts the name IHVH was described as descending down the tree, entering the tree of life, thus as opposed to Eloah/Allah/Ain Soph Aur/Al Nur, IHVH is made manifest within the creation. Thus as was stated IHVH (and by extension IHShVH) may be considered 'The Word', thus the worship of the word is the very 'subtle form of idolatry' to which the writer may allude. Worship is for Eloah/Allah only, to worship the word is not to worship He. It may infact be from this very subtle fact that the stated Polytheism of the Christians (somewhat detached from the Hebrew faith) might have originated, and possibly the Nicean doctrine of Trinity has roots in the worship of 'The Word', for as is stated in the Gospel of John​

​

In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not.​

John 1:1-5, KJV.​