Allow certainty to enter inside the center of your expression. This in turn creates an attitude of expectancy. Certainty then could be said to appear as grace from above in response to our highest understanding of this concept. As beings who are in the image of our creator we can always work in concert with our creator in terms of unity. It is our intention to lift ourselves up, to surround ourselves with positive ideas, to not react to negative situations. In return there is the act of grace which flows from the creator in response to our actions here below. Constant effort on our part to lift ourselves results in constant grace which flows from the creator. The effort is to free oneself from the waters below in terms of the ego's dominion there. We are talking about thoughts-ideas that are floating around that either ensnare us or set us free. The trick is in the distinction or discrimination between the two. However once you start making progress and begin to experience the feelings of being set free. It is then that you become both blessing and blessed. Openings appear all around you where heretofore there were none. Doors open. Opportunities appear. Your life changes. Some are frightened by these changes where there appears to be chaos in their lives but really what is happening is that you are looking into the deepest parts of yourself and finally beginning to make sense of things. You realize that the apparent chaos is simply your growing awareness which is no longer stupified by the status quo. You now look to the heights for each coming moment expectantly awaiting the grace that is now sure to come.
Practice rising up within your own thinking. Travel the pathways that are the switchbacks along the mountainous regions of your mind. Around each bend listen for the answers. They always come when they are expected. Time does not matter for any answer. Thoughts turn into visions of even greater complexity and then the vision becomes imbued with the reality of demonstration. In these demonstrations your thought forms become alive. You begin to notice situations that are representations of a seed thought that you remember from a time before. In these instances there is the recognition of the outpouring of thought.
It all does therefore go back to the beginning and in the analysis of the living document of the Torah no clearer representation of these moments of initiation can be presented.
"In the beginning God created the heaven and the earth."
The thoughts that issue forth from the beginning have for time immemorial their established places. The heavens where thoughts are always coming forth, rising up, symbolized as stars, eternity in the constant ray of light. Then the earth where thought turns into form, or lingers as in:
"Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters. "
Of course the earth was unformed. Thought had just come into being. It could not coalesce into form. All that existed was the possibility for formation. No ideas which are strings of thought were around. All there is remains a vastness with no illumination, nothing to take away from, nor nothing to add to it. In the midst of this we are told that it is the Ruach(Spirit) Elohim(God) that hovers over the waters.
Where did the waters come from? It isn't "in the beginning HaShem created the heavens, earth and waters." The waters are just there all around by the very nature of being. What are these waters, HaMayim? What is it that needs no bringing forth and is always there? It is that in which Elohim moves and has its being in. Consider the unity of water. Pour one glass into another and they mix without changing the nature of the water. A drop or an ocean, it is still water. Go beyond now to the source of this substance from which all life depends upon. It is this unity in fact which is life. Further into this there is the spirit of Elohim. The spirit of Elohim is the essence of Elohim. The spirit of a thing is its highest most indicative quality. As in the spirit of Christmas is "Peace on Earth and Goodwill to all mankind." The spirit of Kabbalah & Christianity is "Love thy neighbor as thyself." Here we take a concept that creates a substance (Elohim creates heaven and earth) and then raise this concept to its highest component or its spirit. This highest component of all being, the spirit of (male-female) Elohim waits expectantly or hovers over the waters. The waters are the infinite possibilities of the mind-stuff. The face of the waters is the appearance of the waters. It is what they reveal to Elohim continually. It is out of this appearance that Elohim brings forth what is next. It is the image therefore of the waters. It is a seeing into the depths of the waters to find the visions which will now be brought forth into the light. There the spirit of Elohim remains expectant because having seen the vision it follows that realization of these visions must come forth as in:
"And God said: 'Let there be light.' And there was light. "
What happens? First VaYaR Elohim, "And Elohim said." Nothing is made until it is made and then it is spoken. Out of these waters comes an interesting juktaposition in terms of space time. Why not just say : "Here is light", or "Light." Why "Let there be." Let there be is both a prayer and a request. Elohim can only create out of mind stuff that Elohim is hovering over. This mind stuff in fact is asked to become light. It is the one thing out of all things that had to be in place before anything else could take place. Immediately then there "was light." This light is the understanding of how all of this works. Now the piece de resistance. "And there was Light."
Light comes forth as being preexistent. There always is light. What Elohim calls forth is simply the expression of that light in the context of bringing forth everything that is to be which by the way already is existing, but remains to be expressed by calling it forth. through the light.
"And God saw the light, that it was good; and God divided the light from the darkness. "
Here is the beginning of the discrimination talked of above. The concept of good and the removal of the light from the darkness. I think it is saying here that we are to recognize always the distinction between what is good and has been brought into being and what remains in the unformed state-darkness. Remember It is out of this unformed state that the light is initially brought forth from. Another way to look at this is to say that what was to be is represented by the light and that it is good. The darkness is not chosen because by definition only when the unknown becomes the known can there be any light brought forth. What is happening here is the very transformation or ongoing transubstantiation of the darkness into light. Since we know that creation is ongoing and that time is not, then even in these moments here and here are we witness to these very events taking place moment by moment. The lesson in this is that in each moment these very same operations take place within our own minds mirrored in the image of our creator we can operate no less than that we were are given as a template for creation. It is the secret and mystery of this which brings about the Torah readings from year to year in endless discovery, just as in the beginning, "Elohim saw the light that it was good."
Practice rising up within your own thinking. Travel the pathways that are the switchbacks along the mountainous regions of your mind. Around each bend listen for the answers. They always come when they are expected. Time does not matter for any answer. Thoughts turn into visions of even greater complexity and then the vision becomes imbued with the reality of demonstration. In these demonstrations your thought forms become alive. You begin to notice situations that are representations of a seed thought that you remember from a time before. In these instances there is the recognition of the outpouring of thought.
It all does therefore go back to the beginning and in the analysis of the living document of the Torah no clearer representation of these moments of initiation can be presented.
"In the beginning God created the heaven and the earth."
The thoughts that issue forth from the beginning have for time immemorial their established places. The heavens where thoughts are always coming forth, rising up, symbolized as stars, eternity in the constant ray of light. Then the earth where thought turns into form, or lingers as in:
"Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters. "
Of course the earth was unformed. Thought had just come into being. It could not coalesce into form. All that existed was the possibility for formation. No ideas which are strings of thought were around. All there is remains a vastness with no illumination, nothing to take away from, nor nothing to add to it. In the midst of this we are told that it is the Ruach(Spirit) Elohim(God) that hovers over the waters.
Where did the waters come from? It isn't "in the beginning HaShem created the heavens, earth and waters." The waters are just there all around by the very nature of being. What are these waters, HaMayim? What is it that needs no bringing forth and is always there? It is that in which Elohim moves and has its being in. Consider the unity of water. Pour one glass into another and they mix without changing the nature of the water. A drop or an ocean, it is still water. Go beyond now to the source of this substance from which all life depends upon. It is this unity in fact which is life. Further into this there is the spirit of Elohim. The spirit of Elohim is the essence of Elohim. The spirit of a thing is its highest most indicative quality. As in the spirit of Christmas is "Peace on Earth and Goodwill to all mankind." The spirit of Kabbalah & Christianity is "Love thy neighbor as thyself." Here we take a concept that creates a substance (Elohim creates heaven and earth) and then raise this concept to its highest component or its spirit. This highest component of all being, the spirit of (male-female) Elohim waits expectantly or hovers over the waters. The waters are the infinite possibilities of the mind-stuff. The face of the waters is the appearance of the waters. It is what they reveal to Elohim continually. It is out of this appearance that Elohim brings forth what is next. It is the image therefore of the waters. It is a seeing into the depths of the waters to find the visions which will now be brought forth into the light. There the spirit of Elohim remains expectant because having seen the vision it follows that realization of these visions must come forth as in:
"And God said: 'Let there be light.' And there was light. "
What happens? First VaYaR Elohim, "And Elohim said." Nothing is made until it is made and then it is spoken. Out of these waters comes an interesting juktaposition in terms of space time. Why not just say : "Here is light", or "Light." Why "Let there be." Let there be is both a prayer and a request. Elohim can only create out of mind stuff that Elohim is hovering over. This mind stuff in fact is asked to become light. It is the one thing out of all things that had to be in place before anything else could take place. Immediately then there "was light." This light is the understanding of how all of this works. Now the piece de resistance. "And there was Light."
Light comes forth as being preexistent. There always is light. What Elohim calls forth is simply the expression of that light in the context of bringing forth everything that is to be which by the way already is existing, but remains to be expressed by calling it forth. through the light.
"And God saw the light, that it was good; and God divided the light from the darkness. "
Here is the beginning of the discrimination talked of above. The concept of good and the removal of the light from the darkness. I think it is saying here that we are to recognize always the distinction between what is good and has been brought into being and what remains in the unformed state-darkness. Remember It is out of this unformed state that the light is initially brought forth from. Another way to look at this is to say that what was to be is represented by the light and that it is good. The darkness is not chosen because by definition only when the unknown becomes the known can there be any light brought forth. What is happening here is the very transformation or ongoing transubstantiation of the darkness into light. Since we know that creation is ongoing and that time is not, then even in these moments here and here are we witness to these very events taking place moment by moment. The lesson in this is that in each moment these very same operations take place within our own minds mirrored in the image of our creator we can operate no less than that we were are given as a template for creation. It is the secret and mystery of this which brings about the Torah readings from year to year in endless discovery, just as in the beginning, "Elohim saw the light that it was good."
