The Light of Balance

I move in an ocean of stupendous light,

Joining my depths to His eternal height

–Sri Aurobindo–

Everything is made of light; everything is alive

–Mellen Thomas Benedict and his Near Death Experience

I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life –John 8:12

You are the light of the world. A city set on a hill cannot be hidden; nor does anyone light a lamp and put it under a basket, but on the lampstand, and it gives light to all who are in the house –Matthew 5:14

Allah is the light of the heavens and the earth...Light upon light. –Coran, Verse of Light, v35, s24

Light cannot be seen, it can only be known. Light is still. The sense of sight cannot respond to stillness. That which the eyes “feel” and believe to be Light is but wave motion simulating the idea of Light.

–Light does not travel, by Walter Russell–

From light´s point of view there is no space, no time, no mass. Light does not exist within the world of spacetime and matter.

–Peter Russell, The Primacy of Consciousness video–

We are living times of noise, tension and agitation, from whence comes confusion, distress and violence in all its forms. And this is because we are easily deluded by “false lights”. We mistake the rainbow for the Light, when in reality, our body and the world around are simply an ephimeral “simulation of light”, but not the true Light, source of balance, stillness, goodness, beauty, truth, creativity and bliss.

As Walter Russell proved with geometric art and artistic cosmology, Light rests in magnetic stillness, unifying and balancing all things, which are but electric, false light, contractions of the true Light.

Of course, this was known long ago. Actually, much can be said about the ancient symbolism of the white light and its difraction into the rainbow. 

But more urgent is to remember what we really are, so that we can cross this rainbow world of deception safely. And the only effective Way is the Art of Relaxed Stillness, the natural state of Light.

Be still and know I am God –Psalm 46:10

Yoga is the cessation of the fluctuations of the mind

–Yogasutras of Patanjali–

Yet this is not so simple, for our electric mind is always moving from one pole to the another: confort-disconfort, good-bad, black-white... And we can´t pretend to have relaxed stillness of perception as long as we keep trying to escape the world with the electric mind.

It´s true we need moments of physical and mental stillness everyday, but the true need and challenge is to find magnetic stillness through the movement of daily activities, learning to let go of the tensions that build our electric hallucinations. The stillness of Light is not like the immobility of a stone, but more an expansive, flowing stillness.

The eye is the lamp of the body. If your eyes are healthy, your whole body will be full of light.

–Matthew 6:22–

We don´t need to search far to realize this “lamp of the body” corresponds to the famous Pineal Gland. However, this cannot be lit unless our magnetic centre, the vagus nerve that links heart, solar plexus and brain, brings enough relaxation to unite mind and senses within the common sense.

Yet, above all, we need to keep in mind that we cannot stabilize our Light awareness without the formation of “light containers”. Yeshua was not kidding when telling we need “wedding garments” to enter the Kingdom (Mateo 22:12).

With this in mind, let´s see if we manage to relax the mental and physical fists to find silent stillness amidst this mad world of noise and flashy spectacle. That would be really a true Winter Solstice within, Light dissolving Darkness.

Free now, nothing ahead

Lovers think they're looking for each other, 


but there's only one search: 

wandering 
this world is wandering that transparent sky, both inside
. 

In here there is 
no dogma and no heresy. 



The miracle of Jesus is himself, not what he said 
or did about the future. Forget the future. 
I'd worship someone who could do that. 



On the way you may want to look back, or not. 
But if you can say "There's nothing ahead", 
there will be nothing there. 
        

    

Stretch your arms 
and take hold of the cloth of your clothes 
with both hands. The cure for pain is in the pain. 
Good and bad are mixed. 

If you don't have both, 
you don't belong with us. 
           
 When one of us gets lost, 
is not here, he must be inside us. 

There's no 
place like that anywhere in the world.

–Rumi–

One was lying on a blanket, over a plank, invaded by distress and physically impeded, with a mind trying to find solutions and future possibilities chaotically; all vain speculations. But it was a sacred moment in the morning, dedicated to silence, and a more serene side of oneself decided to return to body sensation and pure feeling of relax, dropping "mirages" and "tensions"; the stillness of the heart arrived soon and flashes of something profound, different, shone by itself: what is and will never stop being; infinite heart-mind-space, serenity beyond shadows and beliefs. Almost an hour later, one stood up, grabbed the crutches and started the day. Flashes of the spacious serenity followed and continue to resonate, inspiring harmonic thoughts and emotions. 

We always tend to impose ourselves futures and goals that become obstacles, for we rarely live the present moment, the instant. Trying to flee from the unrest and seek better futures only increases our misery. There never was and never will be "pasts" or "futures", for these are all "presents" connected to our present, and very often the mind pictures them inaccurately. As a wise man said, "if you want tomorrow to be different, you must make today different". We can only live and die here and now, in the Eternal Present, in the Kingdom of Heaven that is within and without. We choose how to perceive it. 

Why Hearts Cry

In moments of pain and despair, the cry of the heart becomes more sincere and it can thus reach the ears of Divine Essence, which is in need of Attention in itself through us, for our hearts are in Its Heart:

Maharaj, why did God created this world full of troubles? Why did he created me to endure all those sufferings?

[...] "Why has he created the world? That you should be in it. Why has he created you? He is alone; He needs you".

–Bhai Sahib replying to Irina Tweedie, collected in her diary Daughter Of Fire, p.800

Text 2:

When love reveals its real nature we come to know that there is neither lover nor Beloved. There is no one to pray and no one to pray to. We do not even know that we are lost; we return from these states of merging knowing only that we gave our self and were taken. Our gift of our self was accepted so completely that we knew nothing of the encounter. 

But when we return from this merging of oneness, when the mind again surrounds us, we can see the footprints that led us to this shore, to the place where the two worlds meet. We can tell stories of the journey that led us to the edge of the heart’s infinite ocean, of the nights we called out, and the tears we cried in our calling, of our need that was for so many years all that we knew, a need born of the despair of separation, the deepest despair known to the soul.

This need was our first prayer, planted in the soul by the One who loves us, who wants us. This need of the soul is the bond of love, the mystic’s pledge to remember God. We awaken to this remembrance with the knowledge of our forgetfulness, the experience of separation. We are made to experience that we are separate from our Beloved, that we have forgotten Him. This experience brings into consciousness our soul’s need to return Home, to journey from separation to union. The first prayer is the sigh in the soul, the reed flute’s lament that it has been torn from the reed-bed and longs to return.

[...] As we walk homeward, often going one step backwards for every two we go forward, our Beloved comes to meet us. And for every step we make towards love, love makes ten towards us.  At first we do not know this, so great is the apparent distance between us. But one day we realize that the desolation is no longer there. There is a sense of peace that has arrived unnoticed; the wind is not bitter and cold but soft. 

–Lewellyn Vaughan Lee, Prayer of The Heart in Christian and Sufi Mysticism, Chapter: The Circle of Love–

Text 3:

Everything, without exception, all sound logic as well as all historical data, reveal and affirm that God represents absolute goodness; He is all-loving and all-forgiving. He is the just pacifier of all that exists.

At the same time why should He, being as He is, send away from Himself one of His nearest, by Him animated, beloved sons, only for the "way of pride" proper to any young and still incompletely formed individual, and bestow upon him a force equal but opposite to His own? . . . I refer to the "Devil."

This idea illuminated the condition of my inner world like the sun, and rendered it obvious that in the great world for the possibility of harmonious construction there was inevitably required some kind of continuous perpetuation of the reminding factor.

For this reason our Maker Himself, in the name of all that He had created, was compelled to place one of His beloved sons in such an, in the objective sense, invidious situation.

Therefore I also have now for my small inner world to create out of myself, from some factor beloved by me, an alike unending source. 

There arises now a question like this:

What is there contained in my general presence which, if I should remove it from myself, would always in my various general states be reminding me of itself?

–G.I.Gurdjieff, from Prologue in Life is Real only then when I Am–

Our being shapes our world

The world is the mind 

–Siddharta Gautama The Buddha–

The Kingdom of God is inside you, and it is outside of you 

–Gospel of Thomas–

The level of your being attracts the experiences you live

–Old Sufi proverb–

The realization that every act, every word, every thought of ours not only influences our environment but for some mysterious reason forms an integral and important part of the Universe, fits into it as if by necessity, so to say, in the very moment we do, or say, or think it - is an overwhelming and even shattering experience. The tremendous responsibility of it is terrifying. 

If all of us only knew that the smallest act of ours, or a tiny thought, has such far-reaching effects as to set in motion forces which perhaps could shatter a galaxy…If we know it deeply and absolutely, if this realization becomes engraved permanently on our hearts, on our minds, how careful we would act and speak and think. How precious life would become in its integral oneness. 

–Irina Tweedie, in her Diary, Daughter of Fire–

Noticing how the template of our being attracts our particular life experiences, should make us more aware of the importance of cleansing and polishing the mirror, as mystics say. And this is a good aspect to ask for in prayer; in other words, rather than asking for a whim, would it not be better to ask for help to clean our mind and heart, so that we can receive the abundance that is always arriving from the Divine spheres, and thus give it to others. We only receive what we can receive, and only give what we can give. No matter how many prayers and good attitudes we may have for a few moments, if our actions and attitudes are not consistent all day long, not even God can help us, and the outer world will always stink, being a perfect reflection of our inner chaos.

.

Silent Wisdom

There are "ordinary silences" and Silence. We can remain quiet and yet chattering inside. That is not Silence. We can be in an empty, quiet room, and yet full of mental noise. That is not Silence. We can decide not to speak in a particular situation and yet be swearing aloud. And one can be listening, reading, playing an instrument or singing, and yet be feeling the Quietness in which everything becomes possible. How are we going to listen to the divine whispers if we live as noisy savages?

Silence is the language of God, all else is poor translation –Rumi

To pray does not mean to listen to oneself speaking. Prayer involves becoming silent, and being silent, and waiting until God is heard –Søren Kierkegaard

My soul, wait silently for God alone, for my expectation is from Him –Salm 62:5

She said, “Drink, my lord.” And she quickly let down her jar upon her hand and gave him a drink. When she had finished giving him a drink, she said, “I will draw water for your camels also, until they have finished drinking.” So she quickly emptied her jar into the trough and ran again to the well to draw water, and she drew for all his camels. The man gazed at her in silence to learn whether the Lord had prospered his journey or not 

–Genesis 24:18-2

Then a spirit passed by my face; The hair of my flesh bristled up."It stood still, but I could not discern its appearance; A form was before my eyes; There was silence, then I heard a voice: 'Can mankind be just before God? Can a man be pure before his Maker?…

–Job 4:15-17

Let us be silent, that we may hear the whispers of the gods –Ralph Waldo Emerson

Silence is the true friend that never betrays 

–Confucius

A man is master of his silences and a slave of his words –Old Proverb

Silence does not always mark wisdom 

–Samuel Taylor Coleridge 

Silence is not the absence of something but the presence of everything –John Grossman

When I am silent, I have thunder hidden inside –Rumi

Recognising His Story

Khidir

Letting the Divine Being live life through us is the essence of every genuine spiritual path, a truth that has been expressed in countless myths and stories since time immemorial, not only by Paul (it is no longer I who live, but Christ lives in me). After all, modern humankind is meant to become the eyes of the One; in other words: Being in the World. On this is based an ancestral tradition inherited by mystics, such as the Sufis who say this glorious event takes place “where the two seas meet”, the point in which Moses could meet the Wise Khidir, that enigmatic Green Man present in so many tales, even the Celtic lore [1]. A figure that represents the “living contact” with the Wisdom that comes out of Life itself, not out of books or teachers of flesh; external teachers can only point to the True Master of All. The Divine can shine and teach on every aspect of our lives, if we are awake enough to recognise His Love Story.

To listen more about this point, it is worth listening to the talk and chapter Where the Two Seas Meet [2], to which the following excerpt belongs:

Why can we not just give our self to this love, to this power? Why do we fight, try to defend our self, swim against the current? This too is part of our human drama, the doubts and distress, the anger that can come from deep within. It is not easy to surrender, to give oneself. We are not made in this way. It takes time to bow down before God. And we have to bow down again and again, always when we are most vulnerable. And yet from this battering by love something is born, a silence, a quality of being, a softness that belongs to love’s sweetness. There are so many ways the Divine comes alive within us. This inner alchemy is the promise of the heart: that if we stay at the place where the two seas meet we will be changed, that love will reveal its secrets, secrets that are both human and divine.

The divine secrets are in many ways more obvious: experiencing the oneness that belongs to all of life as well as to our relationship with our Beloved, the endlessness of love, its intoxicating bliss, the inner peace it can bring, the compassion. There are many qualities of our divine nature. But what of the human secrets that are revealed? What are we shown about this sea of our self? Yes, there is the ordinariness of life that is given back to us, the simplicity of “chop wood and carry water.” Traditionally Khidr appears in the most ordinary form, often over-looked until he has passed: the fisherman we met on the bridge, the child who smiles at us. And in these ordinary moments any image of our self with difficulties or problems disappears and we experience life with a freshness that belongs to the moment; maybe we catch the laughter that is at the core of things. We are more fully alive.

I would like to say that this is all of the story, this return to the simplicity of our self. It has the quality of a return to Eden, recapturing the innocence of a childhood we may have never had. There is no judgment, just pure awareness and often joy. Watching the birds in flight, seeing a leaf fall in the wind, we experience life as fully present. I have been given such moments, which, like a fire in winter, give warmth and light. But what of the person who has made the journey: are all those stories just lost in this sunlight? Does anything remain of the traveler? I have come to believe that even when every 
image of our self has been dissolved like dew, there is still a story that has a meaning and a purpose. Love’s journey brings many scars, often scars in the heart, and they do not all fade away, even if their drama has lessened. They tell us something about what it means to be human, to stand at the place where the two seas meet, to see the dead fish become alive. And yet, because in moments of real experience there is no time, just the instant that is, these stories do not belong to any past; they are simply a part of what is. They are an essential part of our human mystical experience, our deepest knowing of our self.

For so long I tried to leave myself behind, to abandon it like the wreck of an old car. But always something remained, calling me back. Again and again I tried to avoid it, tried to purify it with love, dissolve it with light. Yet it still remained, as if its story needed to be told, its meaning uncovered. And this is where I am at this moment, with wonder and sadness, knowing that there is part of my own story that is still waiting. It is no longer a story of struggle and transformation, the pain of separation, the bliss of union. And yet it carries the remembrance of these states. It also carries a reminder that we are always separate from our Beloved, always a servant at His feet, even in the presence of the knowing that separation is an illusion and all is one.

So who is this person who is present at this place, whose light is part of the light of God even as I need to live it in my own small life? What really happens when these two seas come together? Do they mix and blend as one, or does each sea retain its own qualities, one speaking of an infinite ocean, the other of an ordinary human experience? How do they come together inside of me, and what story do they tell?

When Moses met Khidr at this place he asked, “Can I follow you, that you may teach me some of the knowledge and the guidance bestowed upon you?” But Khidr said that Moses would not be able to bear being with him, for “How can you stand that which you do not comprehend?” (Sūra 18:68). Three times Moses tried to follow Khidr, until finally he had to leave him, unable to bear his actions. On this journey it appears that the human and divine part ways, and yet the path of the mystic is to bear what we cannot understand, to follow without knowing why. Direct experience cannot be explained to the rational self: we must leave our Moses behind at the water’s edge. And yet there is also a human self who makes the journey with Khidr, who does not question or seek to understand. This is the self that remains.

And through this self something is revealed that is hidden from the vaster dimension of our being. It is not just the struggle and confusion, the longing and love, the giving of oneself and attempt at surrender. It is not even the simple awareness of the moment that sees the world with an open eye. Our human self can come to know something about this meeting of the human and divine—a meeting that takes place every moment in every breath, and yet is hidden so quickly by the patterns of existence, by the play of colors and forms we call life. Every moment the Divine comes into existence, and every moment this mystery is hidden the very instant it is revealed. It is quicker than a heartbeat and is so easily overlooked. You can only see it if you are at the place where the two seas meet, where the Divine and human come together. If you look just towards the Divine the light is too bright to see it. And if you are caught in the dramas of being human you will be too slow to notice it.

But every moment this secret is present. It is a moment of divine intention, a spark of divine purpose, that is at the same time our intention and purpose. It is said that we each have a unique, divine purpose, a note of the soul that we alone can play. And this unique note can only be played in this world, in time and space, in the limited world of forms. In the inner worlds that stretch beyond the horizon there is other music, beautiful celestial sounds. But here, in this world, we each have a calling and a purpose, and it seems much of life’s journey is to try to live this purpose, play this note. It is the greatest contribution we can make.

In each of us there is a longing to live this purpose, to “find the meaning and make the meaning our goal.” This is what calls us on our journey through life, and for some people, if they are fortunate, it is played out through the events of their life, a life which then becomes deeply meaningful and fulfilling. They are living their life’s purpose. Of course it is also easy to be sidetracked, caught in the illusions of the world, its pleasures and pain. Then we lose touch with our unique purpose and life becomes gradually more and more meaningless, however we may try to fill it with distractions. For some people spiritual life offers a way to try to regain this meaning, to reconnect with this purpose, and yet it also has its own distractions, illusions of light or “spiritual development.” There are so many ways to get lost in this world.

But underneath the play of events, the seeking for meaning and purpose, the losing and finding, is this simple meeting of the Divine and the human: the divine purpose coming into human form. This is what takes place where the two seas meet—this is the meaning of Khidr appearing as an ordinary person. Because one of the greatest mysteries is that there is a divine purpose that is only revealed in this world of forms, and as human beings we carry this purpose in our hearts and in the light of our consciousness. We carry the light of the divine coming into existence, the wave of the divine sea meeting the wave of the human sea. We are the divine purpose being made manifest. This is the hidden love story of the world, which the Sufis call the secret of the word “Kun!” (“Be!”).

The currents of the Divine come to meet us and we come to meet the Divine. And in that meeting we merge and are one, as two waves coming together, and yet also remain separate—because as Ibn ‘Arabī reminds us, “the servant is always the servant and the Lord is always the Lord.” This is the promise and the pain of the mystic: we long to return to love’s infinite ocean, to merge back into the source. And yet we have to remain here in this physical world of multiplicity to play the unique note of our being. We have to honor what it means to be a human being even if we have tasted what it means to be dissolved in love.

[1] Check the story Sir Gawain and the Green Knight, not to be missed, for it is full of living Wisdom. 

[2] Excerpt from final chapter of the book Fragments of a Love Story: Reflections on the Life of a Mystic. The chapter can be read on:

http://www.goldensufi.org/articles_interviews.html

http://www.sevenpillarshouse.org/article/fragments_of_a_love_story_reflections_on_the_life_of_a_mystic/

The author Lewellyn Vaughan Lee reads and comments on it in the following talk:

http://www.goldensufi.org/MP3/Where_the_Two_Seas_Meet/Two_Seas_Meet_Full_Talk.mp3

Spiritual Fishing

ICHTHYS

The Gospel of the Twin Thomas is without doubt one of the most important texts to understand the undistorted form of Christianity.  

Scholars found this gospel has an Aramaic substratum which probably mirrors the early teachings of Yeshua. Moreover, some of its 114 sayings –attributed to Yeshua–, complete passages of the canonical gospel, what led some scholars to identify it as part of the famous Document Q that was hypothesized as source of Luke, Matthew and Mark. 
 
The Gospel of Thomas reveals important keys of spiritual insight, such as the following:

(1) And he said, "Whoever finds the interpretation of these sayings will not experience death."

(2) Jesus said, "Let him who seeks continue seeking until he finds. When he finds, he will become troubled. When he becomes troubled, he will be astonished, and he will rule over all things.

(8) And he said, "What human beings resemble is an intelligent fisherman who, having cast his net into the sea, pulled the net up out of the sea full of little fish. The intelligent fisherman, upon finding among them a fine large fish, threw all the little fish back into the sea, choosing without any effort the big fish. Whoever has ears to hear should listen!

Countless are the times in which sacred texts regard “humans” as “walking dead”, and stress the need to be resurrected before the death of the physical body, even before the final redemption that awaits those spirits (ruach) that exist waiting in the lower heavens in a semi-conscious state –according to early christian teachings. 

Yet, the anticipated resurrection does not come by itself, out of mere belief, but from the understanding, transformation and faith-confidence gained through an intense process of inner work. And before one gets there, one must realise the miserable state with which the “ordinary shadow” wastes the day, with “fears”, “worries”, “negative judgements”, “likes and dislikes”, "ups and downs" that deprive ourselves from our most precious jewel, our profound nature. 

When one sees this miserable condition, one feels remorse.  

A realisation that inevitably leads to experience the need to “return”, actualizing true Being. Then comes Awe and amazament.

When he finds, he will become troubled. When he becomes troubled, he will be astonished...

Why do we have to be captives, at mercy of “little selfish selves” that steal our right to be real, laughing at us, making us pay the price? 

This is why we are meant to become “intelligent fishermen”, casting out of the net those “little fish”, choosing without any effort the Big Fish.

Now, who is the Large Fish? Why without effort?

A clear answer appears in one of Paul's letters:

I have been crucified with Christ; yet it is no longer I who live, but Christ lives in me (Galatian 2:20)

In other words, spiritual work is not based on the effort of ordinary personality, but rather on a non-effort, which is giving up our pretensions, letting our “buried divine nature” take command and bear our sufferings. Diligence, right attention and discernment take place within the Light of Consciousness that awaits to be realized.

_______________
For a complete version of the Gospel of Thomas:

http://gnosis.org/naghamm/gthlamb.html

Awe of the Lord

The awe/fear of the Lord [Yirah Adonai] is the beginning of Wisdom [Jokmah].
(Proverbs 9:10) [1]

Rabbi Shimon bar Yochai, who in the first century A.D was entrusted with the revelation of the soul of the Torah, stated the following in reference to the “fear of God” and the proverb of Solomon:

Then began Rabbi Simeon to discourse on the secret doctrine. "In the beginning created Elohim" (Gen. I. 1). These words are included in the first commandment which is known as "the fear of the Lord", the first step in the acquiring of true wisdom and knowledge. It is also called the beginning because it is the true gate through which we enter into the higher mysteries of the divine life and is the foundation upon which the world exists. There are three kinds of fear, two of which are of no avail in the search after truth, and have no reference except to bodily or physical enjoyment and delight, and the preservation of wealth, and therefore are altogether unmeritorious. True fear is that affection [awe] which arises from a feeling of reverence toward the Holy One as being all powerful, the rootless root of all life and existence and in whose eyes the illimitable universe with all its inhabitants are as nothing. This is the fear which when exercised tends to bring nearer the time when the divine will shall universally prevail throughout the world. [2].

Recalling the article Prayer, Respect of the Lord and Remorse (published on Easter 2013), the wrongly called “Fear of God” is neither “fear to God” nor “fear to offend God”, but the awe or reverential respect inspired by the love towards the Eternal One, after becoming deeply aware of something so sublime, vast and inefable that makes us see our selfish insignificance; or else the fear of the Lord can also refer to the state of helpless nakedness in relation to the Divine Light, whenever there is some form of transgression or misbehavior. And such conscious fear might lead to conscious remorse.

The awe before the sublime helps the aspirant to walk through the narrow path of righteousness, out of reverential love, rather than fear to be punished. 

The sublime is the “absolutely great", the “last ground of the self”, as Emmanuel Kant points out in his Critique of Judgement [3], where he also refers to that combination of “fear” and “wonder” lived when immersed in the grandiosity of Nature. Strangely enough, despite being a heavy intellectual, in that treatise on Esthetics, he even came to admit that such a subtle feeling reveals something else, a “noumenal or supersensible self”, which has its own activity: “to think of infinity as a whole presuposes the capacity for theoretical [contemplative] reason itself, that is, a ‘faculty’ which is a supersensible one.”

The Pythagoreans coined the term theoría, which originally referred not  to “conceptual thinking” but to the Divine Contemplation from which the One that generates the Universe. 

Such contemplative faculty or potential Intelligence was known as Jokmah by the Kabbalists, Noûs by Neo-Platonists, and Logos by Christians [4]. 

And one who manages to go beyond the sense of “I and me” (source of selfish fear and confusion), immersed in divine awe, is somehow participating in the Glory of Creation consciously, closing the circle. 

The Divine One contemplates itself through Adam, nothing less. Isn´t that magnificent?

Echoing the rhethor Longinus and his treatise On the Sublime, first century A.D:

For our soul is raised out of nature through the truly sublime, sways with high spirits, and is filled with proud joy, as if itself had created what it hears.

Could this be the reason why Rabbi Shimon bar Yochai came to state in the Zohar that the Awe of the Lord is the foundation upon which the world exists?

___________________________

Picture: Still from Die Weiße Hölle vom Piz Palü, by Arnold Fanck, 1929. Courtesy Matthias Fanck.http://www.cabinetmagazine.org/issues/27/power.php

[1]  The Zohar (Numbers 220b) sees Jokmah as koach (potential) and mah (pure selfless Being): a concealed state of creative fullness and intelligence waiting to be actualized. Jokmah is the pure potential Being of the Logos (see Psalms 34:9; Job 28:12; Psalms 104:24; Ecclesiastes 7:12). 

[2] Zohar, The Book of Spleandour, Introduction. Version published in:

http://www.sacred-texts.com/jud/zdm/zdm002.htm

[3] Emmanuel Kant, The Critique of Judgement, Trans. J.C. Meredith, (Oxford: Oxford) University Press, 1973), 106-108.
[4] The connection between Christianity and Kabbalah has been known for centuries by Kabbalists like Rabbi Moses David Valle (XVIIIth century). According to him, Christianity was the new form of Kabbalah, made expressely for the gentiles (the lost sheep of Israel in particular), and concealed from the dogmatic eyes of Pharisees and the Saducees, who refused to accept that Yeshua was one of the prophesized Massiah. This blind refusal would have been the cause behind the failure of the second attempt to restore true Humanity, requiring a Second Coming, which would be in preparation already inside every righteous human.

A clear example of the continuity between Judaism and Christianity is the Wisdom contained in the Tetragrammaton, YHVH (Yod, Hei, Vav, Hei), unpronounceable Name which stands for a fourfold division of the World (Isaiah 43:6)
The foundation of traditional Kabbalah is the Tree of Lives (Etza Jayim), image of the Wisdom enjoyed by the Original Humans of Light before falling into the physical realm. A Wisdom that needs to be rescued for the true understanding and restoration of Humanity.
The Tree of Life contains ten spheres (sefirot) that represent states or attributes of the Eternal One, while the Limiteless is incomprehensible. The tradition expressed in early kabbalistic texts (i.e Bahir) explains that the Boundless One (Ayn Sof) contracted (tzimtzum) itself leaving a Space so that Everything could be. In Pythagorean terms: one mirrors in zero so that the Many can be. Divine humility in its maximum expression.

Such contraction generates an almost simultaneous formation of three aspects which constitute the supernal triad or Holy Trinity in the Spiritual World of Emanation (Atzilut). The first is Kether (Crown), also known as the Ancient of Days (Daniel 7:9), Source of All, Father-Mother, the Dot in a Circle for the Pythagoreans. Crown that radiates Hochmah (Wisdom) which becomes Binah (Understanding) as follows:

The YOD in YHVH corresponds to Hochmah (Wisdom), known as the Father (Abba) in its function of Logos-Word, generator of Seed Ideas, whose lines of radiating force bounce and criss-cross one another in the Void around of Kether, generating the Womb called Binah (Understanding), which is the first configuration of Ima, the Mother of All Forms that makes possible the foundations for the Understanding of Life. This would be the place of Yhvh Elohim, the body of the Father. 

The HEI in YHVH is found in the Mental World of Creation, Briah, and it corresponds to the unfoldment of Binah (Understanding), which can be seen as the Virgin Mary giving birth by Grace of the Holy Spirit (Ruach ha Kodesh), that is, by means of the Spiral of Intelligent Energy or World Soul. Through her the Archangels of Briah recreate in their Mind both the archetypical Ideas received from Logos-Hochmah and the life forms inspired by the Mother Binah. In this Mental World of Creation is established the equilibrium between the constructive influence of the fourth sefirah, Jesed (Goodness), source of abundance, and the fifth sefirah, the restrictive laws of Geburah (Severity), without which everything would grow until becoming a cosmic cancer. The Middle Way is always the best solution. 

The VAV in YHVH corresponds to the middle sefirah Tifereth (Beauty), place of the Little Face (Zeir Anpin) of the Son, the Child and future Husband King that mediates between the Mental World of Creation and the Emotional World of Formation (Yetzirah).
The Emotional World of Yetzirah, lower Garden of Eden, is where the first Adam was formed to be placed. It was not exactly physical earth, but a subtle realm in Yesod (Foundation), the ninth sphere, from which Humanity fell, getting trapped into the physical experience of the earth.

Finally, the last HEI in YHVH corresponds to the Espouse (Nukva), to be found in the Physical World of Actions (Assyah), which includes the physical earth, where the human souls are trained following the higher goals in order to prepare the Kingdom (Malkuth), facilitating the birth of the inner Christ Child that manages to become Husband King in each pure human heart, as Yeshua himself exemplified. The physical earth is where Divine Light manifests inside humans as Espouse Daughter, the Shekinah, the individual and unique Holy Spirit (Ruach Ha Kodesh). 

More information about the Christian Kabbalah connection in these two lectures:

https://www.youtube.com/watch?v=C-yxSGjOZDU 

https://www.youtube.com/watch?v=ssFYQr4WwMg