« Only with you », אַךְ בָּךְ (akh bakh)


–Chagall–

An (on purpose) unclear text of the Zohar evokes light, darkness, depth and night, and ties together these words in knots – in a web of warps and wefts.

Line after line, a veil of words is woven, – and, through the drifts that the Hebrew language encourages, this veil is also a sail, a wing, a shadow. i

Tight sentences, sealed signs, winged saltos.

A slow reading is required.

« It is said: ‘Light is sown for the righteous and for those who are upright in heart, it is joy’ii. The worlds will let their fragrance exhale and become one. But until the day of the world to come, the light will remain hidden, kept secret. This light came out of the heart of Darkness, which was carved by the onslaught of the All-Hidden One, so that from the hidden light a secret way to the darkness below took shape and the light could be deposited there. What is the darkness below? It is that which is called night and of which it is written, ‘As for that darkness, He called it night’.iii Tradition states the following verse: ‘He uncovers the depths from the darkness’.iv Rabbi Yossi explains it this way: For if you say that it is from this enclosed darkness that the depths are uncovered, know that all the supreme crowns are still hidden there and are also called ‘depths’. What then is ‘uncovered’? In fact, all the supreme things that are concealed are only revealed from the darkness of night, [and not from the Darkness Above]. Come and see: all the enclosed depths that emerge from the bosom of Thought and that the Voice grasps again are only revealed when the Word brings them to light. And what is the Word if not the Word? This Word is called Cessation (Sabbath) (…) This Word emanating from the dimension of darkness reveals the depths within it. It is written ‘From darkness’, that is, it comes from the dark realm, it has its source precisely ‘since’ the dark realm. » v

Gobbledygook? No. Dense compactness. And in this density, not everything is so sealed, so hidden, that no meaning emerge.

We discover that what is to be discovered here are not the supreme realities, but only the depths of the obscure Word, the depths that arise from Thought, brought to light by Words.

We also discover that darkness has more than one veil, and that every veil veils several nights.

There is the Darkness Below (which is ‘night’) and the Darkness Above (which is original darkness). There is the darkness of the depths and the darkness of emergence, the darkness of the sources, the darkness of the Word, the darkness of Thought, wrapped in their own abysses.

That is why it is written: « Let a veil separate for you the Holy Place from the Holy of Holies. »vi

All of what is unveiled veil, by the same token, what is not yet unveiled.

This is also why it is written: « He takes the clouds for His chariot. »vii

The Zohar explains, in his inimitable style, that « Rabbi Yissa Saba divides the word ‘clouds’ (avim) into ‘av (opacity) and iam (the sea). The opacity which is the darkness from the left covers the sea. ‘He is moving forward on the wings of the wind’viii. This is the breath of the sanctuary of the Above which is, in the esoteric sense, the ‘Two golden cherubs’ix. It is written elsewhere: ‘He rode on a cherub and flew, and hovered on the wings of the wind’.x»xi

Let us note here, in passing, the paronomase, which is only possible in Hebrew, יִּרְכַּב / כְּרוּב , yrkav / kerouv (it overlaps / cherub). The psalmist is intoxicated with a love for game of words.

The wind, in Hebrew, is also the spirit (ruaḥ). The next verse of the psalm reveals where this flight of the spirit, this cherubic ride, goes:

יָשֶׁת חֹשֶׁךְ, סִתְרוֹ– סְבִיבוֹתָיו סֻכָּתוֹ
חֶשְׁכַת-מַיִם, עָבֵי שְׁחָקִים

« He made darkness His veil, His tent, darkness of water, cloud upon cloud. xii

The spirit goes and flies into darkness, – to veil itself from it, like a tent, or like if it were a dark water, a dense opacity.

Again, the question: « What then is ‘discovered’? »

It has been discovered that wings fly and veil, and that the farther the flight goes, the deeper the darkness is woven in which the wing-canopy becomes covered.

It has also been discovered that the more the mind enters the darkness, the more mystery is woven.

Are we any further along ?, will we ask again.

In a verse, also compact and strange, Isaiah lifts another corner of the veil :

אַךְ בָּךְ אֵל וְאֵין עוֹד אֶפֶס אֱלֹהִים

akh bākh El, v-éin ‘od éfès Elohim

« Only in You God, – and no other, no gods ». xiii

But why does the text say: « only in You God »?

We might rather have expected to read: « only You God »…

Why « in You » (בָּךְ, bākh)?

The word « You » is yet another veil.

You have to go into or with this « You », bākh.

For the Holy of Holies is veiled, closed.

And now the Temple itself is no more.

The journey is ever just beginning.

We have to ride the cherub, « with You », – bākh.

___________________

iThe word אהפ means « wing, leaf, foliage, eyelid », אהופ « bird, plumage », hence, in derived form, « shadow », and עוף fly.

iiPs 97:11

iiiGn 1.5

ivJb 12.22

vZohar. Berechit II, 32a. Translated by Charles Mopsik. Ed. Verdier, 1981, pp. 179-180.

viEx 26.33

viiPs 104.3

viiiPs 104.3

ixEx 25.18

xPs 18:11

xiZohar. Berechit II, 32b. My translation from the French version by Charles Mopsik. Ed. Verdier, 1981, p. 184.

xiiPs 18:12

xiiiIs 45,14

Is the (real) Tradition the Talmud, the Kabbalah or the Zohar?


Alphonse-Louis Constant was a French clergyman and a controversial figure of occultism in the 19th century. As the author of an abundant work, he took the pen name Eliphas Levi, or Eliphas-Levi Zahed, which is a translation of his name into Hebrew. In 1862, he published Fables and Symbols, a work in which he analyzed the symbols of Pythagoras, the Apocryphal Gospels, and the Talmud. Here is one of these fables, « The Fakir and the Bramin », and its commentary, which are not unrelated to a certain topicality:

THE FAKIR AND THE BRAMIN.

Carrying an axe in his hand,

A fakir meets a bramin:

– Cursed son of Brama, I can still find you!

I love Eswara!

Confess before me that the master of heaven

Is the best of the gods,

And that I am his prophet,

Or I’ll split your head open!

– Strike, » replied the bramin,

I don’t love a god who makes you inhuman.

The gods do not murder anyone.

Believe or not that mine

Is more forgiving than yours:

But in his name, I forgive you.

SYMBOL – THE FAKIR AND THE BRAMIN.

« When the opposing forces do not balance each other, they destroy each other.

Unfair enthusiasm, religious or otherwise, causes the opposite enthusiasm through its excess.

That is why a famous diplomat was right when he said: ‘Never be zealous’.

That is why the great Master said: ‘Do good to your enemies and you will build fire on their heads’. It was not revenge by occult means that Christ wanted to teach, but the means to resist evil by learned and self-defense. Here is indicated and even revealed one of the greatest secrets of occult philosophy. »

Eliphas Lévi also made an interesting statement on the veil, a difficult subject admittedly, not unrelated to current events.

« Absconde faciem tuam et ora. Veil your face to pray.

This is the use of the Jews, who, in order to pray with more contemplation, wrap their heads in a veil which they call thalith. This veil originates from Egypt and resembles that of Isis. It means

that holy things must be hidden from the profane, and that everyone must only count on God for the secret thoughts of his heart. »

Finally, here is an extract from a small dialogue, quite lively, between an Israelite and Eliphas Levi.

Israelite: I am pleased to see that you are making cheap of the mistakes of Christianity.

Eliphas Levi: Yes, I suppose so, but it’s to defend the truths with more energy.

Israelite: What are the truths of Christianity?

Eliphas Levi: The same as those of the religion of Moses, plus the effective sacraments with faith, hope and charity.

Israelite: Plus idolatry, that is, worship that is due to God alone, given to a man and even to a piece of bread. The priest put in the place of God himself, and condemning the Israelites to hell, that is, the only worshippers of the true God and the heirs of his promise.

Eliphas Levi: No, children of your fathers ! we do not put anything in the place of God himself. Like you, we believe that his divinity is unique, immutable, spiritual and we do not confuse God with his creatures. We worship God in the humanity of Jesus Christ and not this humanity in the place of God.

There is a misunderstanding between you and us that has lasted for centuries and has caused much blood and tears to flow. The so-called Christians who persecuted you were fanatics and unholy people unworthy of the spirit of this Jesus who forgave by dying to those who crucified him and said: Forgive them, Father, for they know not what they do (…)

Israelite: I arrest you here and tell you that for us the Kabbalah is not authoritative. We no longer recognize her because she was desecrated and disfigured by the Samaritans and the Eastern Gnostics. Maimonides, one of the greatest lights of the synagogue, sees the Kabbalah as useless and dangerous; he does not want us to deal with it and wants us to stick to the symbol of which he himself formulated the thirteen articles, from the Sepher Torah, the prophets and the Talmud.

Eliphas Levi: Yes, but the Sepher Torah, the prophets and the Talmud are unintelligible without the Kabbalah. I will say more: these sacred books are the Kabbalah itself, written in hieroglyphics, that is, in allegorical images. The Scripture is a closed book without the tradition that explains it and the tradition is the Kabbalah.

Israelite: That’s what I deny, the tradition is the Talmud.

Eliphas Levi: Say that the Talmud is the veil of tradition, the tradition is the Zohar.

Israelite: Could you prove it?

Eliphas Levi: Yes, if you want to have the patience to hear me, because it would take a long time to reason.

Two short Quotes about the Gates of Death


Pir O Murshid Inayat Khan: « Why are you yourself the veil over the answer you seek? »

Seneca to Lucilius: « Then the secrets of nature will be revealed before you; this darkness will divide and the dazzling light will spring forth from all sides. Imagine what a magnificent glow there will be when so many stars unite their light. No shadow will tarnish this serenity (…) How will the divine light present itself to you when you see it in its place? »

The power of whisper


« But among the humble is wisdom. » i.

In Hebrew, the word « humble » derives from the verb צָנַע, to hide, to humiliate oneself. A more literal translation might then be possible: « But among those who hide is wisdom. »

The humble are hiding. So is wisdom, hiding.

The idea of hidden wisdom is old. It is found in many religious, exoteric or esoteric traditions.

« I speak to you, O Nacitekas, heavenly Agni, who knows how to obtain the endless worlds and the sojourn. O thou, know it, [this wisdom] is deposited in a secret place. » ii

The secret is first and foremost a “place”. And wisdom also is a “place”.

Going to this secret “place” is akin to a “revelation”. To penetrate the divine secret is to penetrate this divine place, and to plunge into the abyss. When you enter it, you lose all balance, all connection, you leave everything to go beyond the human.

« When he meditated, applying himself, on the union with the supreme soul, on the God who is difficult to perceive, who has penetrated into the secret, who has settled in the hiding place, who resides in the abyss, – the wise leaves aside joy and sorrow. » iii

Not everyone can imitate the wise man. The Holy of Holies is a very empty, solitary, place.

If the revelation reveals anything, it is that nothing sheds light on the mystery. It only deepens it without measure, always more so.

Abrahamic, Mosaic or Christian “revelations” are in a way an “unveiling”. But this unveiling brings in reality many new veils, many questions, throwing inconceivable, unexpected perspectives.

Among them: any divine revelation threatens the state of things and life itself. How many prophets stoned or crucified for sharing their vision? Death is the companion of their truth.

R. Isaac of Acra comments: « When Moses our master said: « Show me your glory » (Ex. 33:18), it is death that he asked for, so that his soul may break the light of his palace, which separates him from the wonderful divine light, which she was eager to contemplate ».

The union with the Divine presents an extraordinary challenge: death.

Elsewhere, in other traditions, it is called dissolution. It is compared to a drop of water in the sea. « As pure water poured into pure water becomes like it, the soul of the discerning wise man becomes like Brahman.»iv

The same image can be found in the Jewish Kabbalah: « The soul will cling to the divine Intellect and the intellect will cling to the soul (…) And the soul and the Intellect become the same thing, as when a jug of water is poured into a gushing spring. This is therefore the secret of the verse: ‘A fire that devours fire’. » (R. Isaac of Acra).

A drop of water in the spring. A fire that devours the fire. Wisdom is well hidden. Why is she concealing herself, shying away from glory, from revelation?

A passage from Paul can put us on the track. « Should we boast? It’s not worth anything, though. (…) For me, I will only boast of my weaknesses.» v

An « angel of Satan » is in charge of blowing Paul so that he does not take pride. If Paul asks God to remove this satanic angel from him, God answers: « My grace is enough for you; for power unfolds in weakness.» So the blows continue.

And Paul concludes: « That is why I take pleasure in weaknesses, in outrages, in distress, in persecutions and anguish endured for Christ: for when I am weak, it is then that I am strong ».vi

It is strange (and maybe inaudible) in our modern times, to hear that weakness, distress, persecution,, may be a « strength ».

Strength and power in effect veil and muffle everything. In the noisy storm, in the midst of the devastating hurricane, only the humble, the wise, have a little chance of hearing the zephyr, which will follow, in a whisper.

iProv.11,2

iiKatha Upanisad 1,14

iiiKatha Upanisad 2,12.

ivKatha Upanisad 4,15

v2 Cor. 12,1-10

vi2 Cor. 12,1-10

The Three Screams of God


When do you need a ‘veil’ ?

There are strong reasons to wear a veil, under certain circumstances. For example, it reads:

« And Moses hid his face, for he was afraid to look upon God. »i

Or: « When Moses had finished speaking to them, he put a veil over his face. »ii

In both cases, the veil seems to be justified, for very different reasons.

But there are times when, clearly, you have to remove the veil. For example:

« When Moses entered before the Lord to speak with him, he took off the veil until he came out. »iii

How can we explain that Moses sometimes veils himself, and sometimes reveals himself, when he is in the presence of God?

Moses, it seems to me, makes an essential difference between watching and speaking.

To make a long story short, this difference is as follows: the gaze kills, the word gives life.

It is certain that there is mortal danger in « seeing » the face of God. « Man cannot see me and live. »iv

To overcome this risk, Moses only looks at God’s « back » or the « cloud » in which He hides.

On the contrary, the word is the very instrument of prophecy. It does not kill, it gives life.

With a capital letter, the Word is Wisdom, Verb, Logos. It is even placed at the right hand of God, like Adonaiv. It names the Name. It sets out the Law.

In the extreme, the Word is a « scream ». More precisely, three screams.

It reads: « The Lord passed before him and screamed: ‘YHVH, YHVH, God, merciful and gracious!’  » vi

Why does God shout His name to Moses three times?

Why does He shout His name ‘YHVH’ twice in a row, and His name ‘EL’ a third time?

These three screams are not addressed to Moses alone, maybe.

They must be heard, long after, by all those who were not there, – all of humanity yet to come.

In order for these ‘names’ to be heard long after Moses days, they had to be screamed, to be shouted, very loud, to reach the extremities of Mankind. But above all, they had to be written.

« Put these words in writing »vii.

Words, screams, writings. How do you put a scream in writing ? With capital letters? There are none in Hebrew.

If Moses had put on a veil, he would not have « seen », and above all he would have heard badly enough, one can speculate – except for the screams. But, for sure, with a veil he could not have written.

And he could not have spoken (audibly). Moses did not have an easy wordviii. With a veil over his face, he would have been even more embarrassed to speak distinctly.

The veil would have been a barrier to exchange. It was therefore not really necessary, it was even strongly discouraged.

Especially since the interview environment was very noisy. « Moses was speaking and God was answering him in thunder. »ix

Moses had previously put a veil over his face for fear of dying in front of the Face, or when he had wanted to hide his own « shining » face from the Israelites.

The veil was then necessary, it seems, as a defence (against death) or as a modesty (against the jealousy of the people).

But when it came to speaking, hearing, writing, then Moses removed the veil.

The lesson is still valid today.

i Ex. 3,6

ii Ex. 34,33

iii Ex. 34, 34

iv Ex. 33,20

v Ps. 110 (109) -1

vi Ex. 34,6

vii Ex. 34,27

viii Ex. 6,30

ix Ex.19,19

A God hidden in the mud


« You really are a hidden God.  » (Is 45:15)

אָכֵן, אַתָּה אֵל מִסְתַּתֵּר

Vere tu es Deus absconditus.

Isaiah calls out to God by a simple « you », in Hebrew « attah ».

This « you » mocks the cynic, the incredulous. It testifies to the immediate proximity of what is revealed, the certainty of the idea.

But this « you » hides more than it reveals itself.

The adjective « hidden » is said mistatar in Hebrew. Esther of the Book of Esther, bears this name, she is « the hidden one » (מִסְתַּתמִסֵר mistatèr). These words come from the verb סַתָר « to hide, protect, shelter ». This word is often found in the Bible, with a wide range of possible meanings: to cover, conceal, eclipse, bury, wrap, bury, blotch, mask, shut in, shut up, hold, drag, veil.

In the substantive form, three main meanings emerge: 1) What is hidden, secret 2) Envelope, cover, veil 3) Protection, retirement, asylum.

It is revealing, I think, that the meaning of a word that means « veil » can have hidden depths, and refer to other words, just as deep, just as veiled.

The verb tsamtsem, related to the concept of tsimtsum, also means « to veil ».

The God who hides and veils himself is also the God who contracts Himself, and makes Himself silent. It is also the God of kenosis, the God who humbles Himself ( the word humble comes from Latin humus, earth, which also gave homo, man).

What is God hiding in His humiliation? What is He hiding in the humus, in the mud-made man?

The Veil of Death


Deep mysteries are made of successive veils. Their unveiling never offers a complete revelation. It is a long process – that is a veil in itself.

In his diary on 26-27 November 1906, Tolstoy describes his daughter Macha’s death, which just happened: « Macha died earlier today. Strange thing. I felt neither frightened nor afraid, nor aware that something exceptional was being done (…) I watched her all the time she was dying: with astonishing tranquility. For me – she was a being who unveils herself before my own unveiling. I was following this unveiling, and it was joyful for me. But this unveiling has ceased in the domain that is accessible to me (life), that is, this unveiling has ceased to be visible to me; but what was being unveiled is that. »

The unveiling of death begins in life. Its signs still belong to life, until this singular unveiling is no longer visible to those who do not die, to those who remain in the unveiling of life.

Their lives veil their death. And death continues to reveal what cannot be revealed to those who do not die.

This is what can sometimes be revealed at the death of a loved one, that there is an unveiling of death, which continues in death. Tolstoy attests to this. Capital information, but imponderable. There may be reason to doubt such a fragile testimony, based on tenuous clues. Yet I believe that Tolstoy is a precious, sensitive and credible witness.

The death of those we love is not of the visible order. But it waved, it showed a possible path. Nine months before Macha’s death in February 1906, Tolstoy had already noted: « What is the matter before me? The most important: a good death », and also: « You grow up to death ».

Growing in this way is certainly a metamorphosis, a movement. A movement towards what? On 31 December 1906, Tolstoy replied: « Movement is the awareness of our divine character. »

This movement towards death can be brief or long, sharp or languid, confused or sustained. Only the tempo varies, not the end.

As a man who seems to have experienced the essence of death, Tolstoy notes this strange formula, not without a whiff à la Newton: « The value of life is inversely proportional to the square of the distance from death. »

Fatal attraction of bodies by the dark star. A black hole in the vicinity of which thought is accelerating. Plato said that death is for the soul the deliverance of the body. It remains to meditate on the speed, acceleration and gravity of this deliverance.