Torah Focus

The Seven Epochs of Spiritual Time

י״ז טֵבֵת

Book p. 121- 123; Syllabus p. 83-84; Kindle p. 155-157 (loc 2716)

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First Born – Hokhmah

The Place of the Firstborn

“Firstborn – Hokhmah, Hokhmah is represented in the “Firstborn” because Messiah’s Priesthood is the Priesthood of the “Firstborn” after the order of Melchizedek. This is the Priesthood of Malki – Tseddiq, the King – magistrate of Shalam (Peace, wholeness, etc). Because the “Firstborn” is the point of initial emission, we can see the allegorical inference to Hokhmah.”

Philo sees the upper realms associated with Hokhmah – Sofia. He relates that Hokhmah receives the emanations by the invisible, spermatic (seminal), technical (artificer) word of the Divine. The “Word of the Eternal G-d” (Hokhmah) is the craftsman of the cosmos. We can only begin to fathom the Divine Construct of the Cosmos or even the Olam HaZeh (this world) by study and the most profound meditations. This also relates to the realm above Keter, the world where G-d exists in an unspoken thought of the Divine Mind. Yet, we still call it the Word of the Eternal G-d because of its ideological content. Thus, Hokhmah in reception is the invisible spermatic, technical word of G-d only obtained by spirit or spiritual reception. The phrase “invisible, spermatic, technical, and Divine word of G-d describes the path of acceptance by Hokhmah. It first comes in silence and seminal insertion. Secondly, it comes as spermatic. Then, by “technical,” relating to the craftmanship of the Divine Word. And to the functions of laws of the spiritual world and giving and receiving. And finally, the Emanation is called the “Divine Word,” “The Word of the Eternal G-d.” Here, Philo calls the “logos” (word) Divine.

All transmission from the Olam of Keter to Hokhmah comes as a wordless, silent revelation. These transmissions rely heavily on the revelations previously received. It is upon this foundation that Hokhmah grows. Thus, Divine Intention is construction with the multiplicity of spermatic revelation. The interweaving of these revelations and seminal thoughts builds on the constant reception of previous lessons. These continued revelations cause the spirit of Wisdom to soar higher with each transmission. For many agents of Wisdom, revelation can come as a vision rather than words. Even when the revelation is received by hearing a lecture or lesson, the reception of the spermatic Word is silent, taking place in the inner recesses of the Neshamah (Soul/ spirit). Regardless of when the seminal seed is deposited in the soul (Neshamah), there is a flood of spiritual information. This information can often be an intermingled string of ideas (pearls) that look more like a cobweb than something discernable. It is also very frequent that Hokhmah similarly transmits its seed. The Powers below often feel overwhelmed by the informational structure. On her grand pedestal, even Binah can be overwhelmed by Hokhmah’s transmissions.

Nevertheless, she can receive transmissions from Keter as well. The construction of Da’at and intimate knowledge are the foundations for Hokhmah. Thus, the process is a steady influx of Da’at, an intimate revelation that constructs Hokhmah. The two are so intimately intertwined that it is often hard to discern one from the other.[1]

The Divine Continuum

The Seven Epochs of Spiritual Time from a Jewish Kabbalistic, mystical perspective in Jewish, mystical Kabbalistic language, idioms, and imagery:

1. The Concealed Face of the Eternal G‑d:

Herein, the Concealed Face of G-d represents the primordial state of Ein Sof  (seeming nothingness) before any differentiation or manifestation. It was a period of pure potentiality, where the infinite and unknowable essence of G‑d, the Ein Sof, existed in absolute unity and oneness. In this primordial state, there was no distinction between creator and creation, between the Eternal Master and the material. Ein Sof encompassed all that is and all that could be, an infinite expanse of potential waiting for realization. It was a time of profound mystery and unknowing, where the concept of time did not yet exist.

This epoch is not characterized by nothingness or emptiness but rather by a boundless potential for manifestation. It is a realm of pure potentiality, where all possibilities exist in undifferentiated unity. The divine source, often called Ein Sof – the Endless One – transcends definition and limitation, living in absolute wholeness and oneness. It is a state of raw Hokhmah.

Thus, the Concealed Face of G-d is:

A – Temporal: No time defines this Epoch or Place. Therefore, it is the bounding of time and place in a single age.

Time/Place

Within this Olam, Time is not supposed to exist.

But from this “Place,” firstly, Spiritual Time emerges.

► Spiritual time is a measurement of movement from one status to another.

►Thus, the beginning of “spiritual time” emerges from this place only in the most fundamental means of explanation.

►We don’t understand this “Time” because it does not conform to “Time” in the lower realms, Olamot.

►In all reality, we do not understand “Spiritual Time.” Nevertheless, it has to do with movement toward G-d.

►Secondly, it has to relate to allowing G-d to be Himself through us. Each movement towards G-d and allowing Him to use us as a tool is a moment on the spiritual clock.

►Allowing G-d to be Himself through is also called “Spiritual Immersion.”

Riding in the Merkabah (Isa 59:17)

Yechezel 1:4-12 Then I looked, and behold, a whirlwind was coming out of the north, a great cloud with raging fire engulfing itself; and brightness was all around it and radiating out of its midst like the color of amber, out of the midst of the fire. ⁵ Also, from within it came the likeness of four living creatures. And this was their appearance: they had the likeness of a man (human being).⁶ Each one had four faces, and each one had four wings. ⁷ Their legs were straight, and the soles of their feet were like the soles of calves’ feet. They sparkled like the color of burnished bronze. ⁸ The hands of a man were under their wings on their four sides, and each of the four had faces and wings. ⁹ Their wings touched one another. The creatures did not turn when they went, but each one went straight forward.

¹⁰ As for the likeness of their faces, each had the face of a man; each of the four had the face of a lion on the right side, each of the four had the face of an ox on the left side, and each of the four had the face of an eagle. ¹¹ Thus were their faces. Their wings stretched upward; two wings of each one touched one another, and two covered their bodies. ¹² And each one went straight forward; they went wherever the spirit wanted to go, and they did not turn when they went.

►Allowing G-d to be Himself through is also called “Spirit Possession.”

Manifest through the souls of the Tsadiqim who seek to master their ability to connect with the Neshamah Yechidah. Their inner desire is to connect with the Neshamah as it existed in the primordial state of the Concealed Face of the Eternal G-d. The tools usually used to accomplish this are:

• Use of D’evkut
• Ibburim – extra Soul/Spirit
• Maggid

Spirit Possession in the Tsaddiq is usually for the sake of Tikkun and the illumination of the Neshamah to the point of overflow into the human consciousness.

In some ideological situations, this may be a point wherein one is so connected with their Malak Shomer that he is allowed to influence, inspiring us to speak.

A Place of absolute Existence

Here, the beginning of “Existence” emerges. G-d is existence, and there is NO existence but G-d! Therefore, the Existence of all things Emanates from this point of “a-temporal” place.

 D’barim – Deut 4:39 Therefore know this day, and consider it in your heart, that the Lord Himself is God in heaven above and on the earth beneath; there is nothing else.

Therefore, all existence is an emanation of G-d.

Shemot – Exodus 33:20 But He said, “You cannot see My face; for no man shall see Me, and live.”

Yochanan – John 1:18 in Other Translations 18 No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath revealed him.

More to come in the future weeks.

[1] Oakley, Rabbi Dr. Walter . Emanations of G-ds Virtuous Power: The Spiritual Ministry Of Emanating Divine Power (p. 156 – 158). Kindle Edition.