STONEFLOWER KABBALAH

StoneFlower Kabbalah
A site based on the healing of the ancient wisdom of the Geocentric worldview. The understanding of sacred texts and wisdom is based on a relationship to the Source. This Central Source is the Fount from which the three distinct movements of the Earth globe flow. These three turns-rotation,revolution and precession are a great secret/sod and key to the profound teachings of the mekubalim/kabbalists. These movements provide us with the experience of shanah/time, olam/matter and nephesh/soul(being). The Earth turn called precession is the slow wobble that causes the polar skies to change slowly over a 26,000 year cycle.
The chart of "72" names relates to this great cycle and is a key to unlocking where we are in "time".

Friday, January 05, 2007

In the middle of the garden







We are in the middle of the deep freeze of winter and we are also deep into Egypt land in the yearly cycle of the Hebrew Torah. The story moves from the time when one of Jacobs’ sons has gained a position of Royal power in the land of Pharaoh. The last parsha/portion of the book of genesis is called vayechi which means, “he lived“, speaking about Israel. In this portion the physical figure of Israel dies however, after blessing his progeny. The sages tell us that Israel is really the upper soul root of the priestly people who are a part of the human journey of unification. This is a healing, a tikkun of the fragmented nature of the entire human soul tree. Seventy children went “down” into Egypt with Jacob. These are representing all the seventy nations of the entire world. All humans are part of the “Knesset Yisrael” the spiritual community that is rooted in Israel. The “upper” Israel does not die and so this parsha is called “and he lived“. The history both socially and spiritually of Israel and Egypt are fully entwined. There were very wise sages in ancient Egypt who understood the potential possibilities in this awesome physical Earth and possibly even had visions of what would transpire. This is one of the reasons that they were so obsessed with preserving some of their bodies through embalming and stone tombs. They wanted to keep a soul connection to the Earth and have front row seats at the global soul awakening we call techiyas HaMetim, the enlivening of the dead. With our new understandings of the DNA code and the human body we can see how this scheme of physical preservation as a connection to the eternal realm fits with the priestly Egyptian scheme and the Jewish principle of the enlivening of the dead. This is the global soul awakening commonly called the ressurection of the dead.
The drama and journey of the people Israel continues in the deep land of the pharaoh man. The new book of Shemot/Exodus begins with the statement that a new king is in Egypt who does not know Joseph. The Book of Splendor takes us into a new level as well. The original antique Zohar printings had three volumes and the second, which is the middle volume, is entirely on the book of Shemot/Exodus. It begins with speaking about the Tree of Life in the “bemitzeoot genta“(Zohar Shemot2a), “in the middle of the garden“. And here is a hint, besides the sublime inner meaning of the middle of the garden. We are in the middle - second volume of Zohar, thus the very middle of this volume is the precise middle of all the three volumes. It contains perhaps the most profound of the secrets and prophecies about the coming of the Kochav/star of Jacob and related mysteries including the famous little writing, “the Book of Concealed mystery“, in the section on terumah. The Zohar’s second volume also begins (Zohar Shemot 12a)with the signs of the letters of the sacred name that marked the child Moses. This really gets us into the profound notion that this is a manual of initiation that transcends all normal historical commentary. Israel the man dies in the last book but we are told that by the sages that the real Israel does not die. Then Moses appears floating in an Aron, an ark, which Zohar tells us is a hint at the ark of the covenant and it’s contents. The consciously reincarnating priests of ancient Tibet also have signs on there bodies(physiognomies) that are used to confirm who they are when they reincarnate. The Tibetan priesthood was isolated in the high Himalayas and so they were able to develop these special attributes concerning their links to the soul realm. They were exiled from their homeland in the 1950’sC.E. The fact of their exile and their keeping their religious traditions were two of the main attributes identifying them as one of the two priesthoods(Tibet and Israel) that would come to America to “mend the hoop” of the nations. This is found in the ancient American Indian prophecies. The Tibetans also have special belongings, holy vessels and prayer tools that are kept by the lamas/priests called regents, who often reincarnate and stay in the same company as the other major priests in the particular lineage. The Zohar and the Torah give us a certain level of information that has the same kind of value for certain particular people within this priestly lineage. It is a very veiled instruction manual. A book of treasures and where to find them, as the Tibetans would say. Much of it’s true import and meaning is now coming into the light of this new dawn. The Zohar is not written in a linear form where each idea and subject easily follows each other in order. It has another level of flowing ideas and facts that must be connected with by the person studying the words. The section on Shemot particularly ties together the idea of joining the upper and lower, the left and the right, of the creative tree of all that is. This is an aspect of the “work of Solomon” in uniting all the names of the moon, even the ‘defective’ part that the Egyptians were said to be concerned with. In order to unite the lower and the upper we find ourselves way deep into the land of the pharaohs and into this material world. Solomon’s song is mentioned and the Zohar quotes this great song throughout all the writings. We are given the last verse S.S.Viii14 “Make haste, my beloved, and be like a gazelle or a young stag” as recited by the author of the Zohar from within his house that is hidden by a fiery curtain. The word for gazelle is Tzvi and by what is called in kabbalah the atbash code, this word is a code name for Moshe/Moses. This last verse of the song is the great Sabbath of redemption(see previous post on the hidden chronology of the song). About this, Solomons greatest song, the Zohar says here, “the song of the supernal songs, the song containing all mysteries of the Torah and divine wisdom; the song wherein is power to penetrate into things that were and things that will be; the song sung by the supernal princes(sharim/song=sarim/princes)(Zohar shemot18b). The zohar tells us that Reb Simeon Bar Yochai, the author, causes great tumult throughout many firmaments when he teaches. Remember this section is a commentary about the birth of Moshe rabbeinu/Moses, the teacher of Israel, who climbs the trembling Har Sinai mountain of HaShem. Here we have a connection between the author of Zohar and Moses. Then we learn that an initiate in the temple mysteries, kabbalah, must learn about the profound effect of crying(20a). True weeping beyond any words. We are also told that Moses himself as an initiate with his coming upon the fire of the burning bush can withstand the searing blast of the sacred fire because he "is drawn out of the waters" as the Torah states, which is what his name means. Sinai is always present and trembling. This is not an historical event from the distant past. We must be brought through the water of purification, the sweat and tears of living this dream so as to be ready to perceive the birth and unfolding of who we are at the red sea. Sinai is trembling under our feet this very moment. The celestial tree that is connected to the cycles of unfolding that are the 19 year Hebrew - solar/lunar calendar, will be very energized this coming spring at the hebrew month of Nissan. We should already be feeling it now in the roots of the great tree. The Tali or quivering dragon as it is called in the Sepher Yetzira will be shaken up by the conjunction of the planet Mars/Meadim with the moons north node, the "dragons head". This begins with the passage of the planet Meadim into the same sign as the moon's node during the Pesach/Passover holiday. We pray for peace. Good shabbos!

2 comments:

js said...

טבת י"ז

Further meanings of Barzel have come up serendipitously (B"H) in shiurim on these past two parshiot – vayigash and vayechi. I wanted to share them with you, as they seem to confirm rather amazingly what you've written previously.

We've written before that the gematria of barzel is 239, and that it is comprised of the "raz/secret" in the baRZel (gematria 207) and Lev/heart (first and last letters of barzel, reversed) gematria 32 - a number corresponding to 32 wisdom paths. We also noted that (207/32)/4 is 1.617188, almost exactly the phi value for 12th number in the fibonacci series, which is 144 – a number you've significantly written about. Here is another:

BRZ"L represents the four mothers (with their respective gematriot):
Bilha = 42
Rachel = 238
Zilpah = 122
Leah = 36

Perhaps these four mothers represent the four directions or the whole physical world, the genetic inheritance of us all? The "raz" in this variation is the gematriot of Rachel and Zilpa, which is 360.

You've written that our 3-D world has 6 faces and 12 sides (6*12=72) representing the 72 roots of the human soul tree, multiplied by the 5 of the fifth continuum, the soul world = 360.

Another way of seeing what you wrote is that 360 may also be described by the "marriage" of the space-time continuum with the soul continuum of the sephirot. The space continuum consists of three [3] dimensions, up-down, north-south, and east-west. This continuum is defined by six [6] directions. The time continuum consists of two [2] directions, past and future, or beginning and end.

3 * 6 * 2 = 36 (a number which is also, via the lamed-vavnikim, associated with the moral foundation of the world). 36 * the 10 sephirotic emanations of Hashem = 360 – a unification that you indicate would make possible the marriage of the tree of knowledge with the tree of life.

The 360 is also the degrees of a circle. Commenting on Miriam's circle dance with the women, the Meor V'Shemesh tells us that "circle consciousness" will prevail at the time of our redemption. In the circle there is no rank or hierarchy, each soul in the circle is equidistant to her/his creator and equally precious before Hashem.

Another support: If the mothers represent the four directions, looking at the gematriot for the words north, south, east and west is also revealing.
צפון = 226
דרום = 250
קדם = 144 (!) – the more ancient word for East
מערב = 312
Combined, these four directions = 932

Quite amazing, as the gematria of Barzel = 239. Reversed/Mirror images; as above, so below? There is the iron that is more symbolic of the material world than perhaps any other element – the"stuff" of the material world and yet the central ingredient for all biological life – the transporter of oxygen in living systems, representing all possibility.

Perhaps here is an explanation of our task. The Midrash on Parashat Vayechi says that Chushim ben Dan killed Esav by cutting off his head with a sword of barzel - Esav whose head (voice reflecting good intentions) rolled into Machpelah, but whose body/hands (deeds) remained outside. As you've written, Esav is Rome and part of our task is to transform the Barzel/Iron of Rome. It is interesting that Chushim ("senses" in English) – who was deaf and had no "voice", with a sword of barzel, separated Esav, claiming for Machpelah only Esav's head. Descent into the material world of barzel, the world of the physical chushim/senses, was apparently required to elevate it. The Sefer Eitz Hadaat Tov notes that Dan is associated with the Nachash/snake in Yakov's blessing to Shevet Dan and that the gematria of Chushim is the same as that of Nachash which is also that of Moshiach. Is this is what you mean by going down deep into Mitzraim? The differences are subtle, but apparently tell the whole story.

I know I am restating in other words what you've written in countless ways. It doesn't come easily, but I can't let it go. Forgive me for having to prove it my own more cumbersome way.

js

p.s. you worry me when you write "pray for peace"

Anonymous said...

Thank you for the beautiful torah!
I would very much like to know the source (you say midrash vayechi but i need more details please!) for chushim killing esav with a sword of barzel - does the midrash actually say barzel? I need to know. Please write back when you have a chance.
Thanks so much,
moshe (ATAH18@aol.com)