The 32 Paths and the Heart of the Divine
The Bahir 63 offers an intricate allegory regarding the heart and its mysteries, which are veiled yet accessible through an indirect gaze. The passage opens with a reference to the "heart" (Lev לב), which in its gematria equals thirty-two. These thirty-two paths are central to the mystical journey, as they represent the concealed principles through which the world was created and the means by which the Divine can be accessed. In the Kabbalistic tradition, the thirty-two paths correspond to the ten Sefirot and the twenty-two letters of the Hebrew alphabet. These paths are not to be approached directly, as one would not gaze directly upon the Heart of God. Rather, they are hidden, requiring a humble approach through indirect means.
The image of the King in the Bahir teaches that the divine mysteries cannot be exposed or understood directly; instead, they are reflected in the Daughter, a symbol of the Shekhinah or the Divine Presence. This Daughter is described as the Mother-Daughter of the Divine King, a figure who embodies both the maternal, nurturing aspect of the Divine and the mysterious, immanent presence of God in the world. The metaphor of the garments further elaborates that one can approach the Divine not by gazing at the inner chambers directly but by approaching the garments, which are symbols of the manifestations of the Divine Presence in the world.
This metaphor also highlights the principle of humility — one must recognize that the path to the Divine is through submission to the Divine will, as exemplified by the Daughter's relationship to the King. The Daughter is both a gift and a partner to the King, reflecting the concept of the Shekhinah as both an emanation of God's presence and a partner in the divine covenant.
Lowliness and Humility: The Way of the Heart
At the first level of the spiritual journey, as articulated in the Bahir and understood through Kabbalistic teachings, the path begins with the quality of shiflut — lowliness or humility. Lowliness, in this context, is not a self-deprecating or passive submission, but an active choice to align oneself with the Divine will through the recognition of one's place in relation to God. This is a state of inner surrender, where the soul humbly accepts its position before the Divine, acknowledging both its limitations and its potential for divine transformation.
The model for this humility is found in the figure of Miriam (Mary), particularly in her acceptance of the Word of God at the Annunciation. According to Kabbalistic teachings, Miriam represents the archetype of the Shekhinah, the Bride of God, and the embodiment of shiflut. Her joyful "Yes" to God's call, "Be it unto me according to thy word," mirrors the attitude that the seeker must adopt on their spiritual journey. To embrace shiflut, one must first become familiar with the Word of God, the Torah, and then unite one's will with the Divine will, as Miriam did.
This humble acceptance of the Word leads to union with the Divine Presence, or Malkhut, the Kingdom of God. Malkhut is the lowest of the ten Sefirot but is also the most accessible, representing the Divine Presence that dwells with humanity. It is through Malkhut that the individual gains access to the higher Sefirot, for it is in this humble submission that the soul opens itself to receive the flow of divine influence (hashpa'ah). This submission is not a passive act but an active engagement with the divine will, leading the soul into deeper communion with God.
The Sacrifice of the Body: The Union of Lowliness and Grace
The first level of spiritual ascent in Adoration is also marked by the offering of the body as a living sacrifice, a concept rooted in both Jewish and Christian mysticism. In the Jewish mystical tradition, the offering of oneself to God is an expression of shiflut — the soul's surrender to the Divine. This is not an act of physical self-mortification but a spiritual offering of one's will, desires, and body as instruments of divine service. The individual’s body becomes a vessel for the Divine Presence, as the soul humbly submits to the guidance of the Holy Spirit or hashpa'ah.
In Christian terms, this union of lowliness and grace is exemplified in the sacrament of Baptism. Baptism symbolizes the soul's entry into the Divine Presence, where the individual is cleansed and reborn through the grace of God. Just as the figure of Yeshua (Jesus) offered His body as a sacrifice for the salvation of the world, the individual who embarks on this path of spiritual humility offers their body in union with the sacrifice of the Mashiach. This act of spiritual offering is the beginning of a transformative journey that leads to deeper participation in the Divine Mysteries.
Metatron and the Divine Presence
In Kabbalistic thought, the first level of the spiritual journey is also associated with Metatron, the archangel who serves as the intermediary between the human soul and the Divine. Metatron is often identified with the "Presence" of God (Shekhinah) and is said to be the one who carries the soul into the Divine realm. In the first level of the spiritual journey, the seeker is drawn into the light of the Divine Presence, which is sometimes referred to as the "Light of Metatron." This light represents the unmediated connection between the individual and the Divine, shining forth as a beacon to guide the soul on its journey.
The light of Metatron serves as both a source of illumination and a protection, guarding the soul as it moves closer to the mysteries of the Divine Heart. Just as Metatron serves as the bridge between the human and divine realms, the first level of the spiritual journey serves as the initial step toward entering the deeper mysteries of God's creation and presence. Metatron is a title of the hidden and veiled Messiah.
Conclusion: Humbling Oneself Before the Divine
The first level of the spiritual journey is characterized by the awakening of the heart, the adoption of humility, and the offering of oneself in union with the Divine will. Through the practice of shiflut (lowliness), one enters into the Kingdom of God, represented by Malkhut, and experiences the Divine Presence through the Shekhinah. The metaphor of the Daughter in the Bahir, as well as the example of Miriam, offers a model of spiritual humility, where the seeker humbly submits to God's call and opens themselves to divine influence. This process of self-emptying and humility is not only a prerequisite for spiritual ascent but also the means by which the individual gains access to the deeper mysteries of creation and enters into union with God. As the first step on the spiritual path, the Way of the Heart invites the soul to humble itself, embrace the light of the Divine Presence, and begin the journey toward greater intimacy with the Divine through the heart of the Mother.
Footnotes:
Bahir, 63. The concept of the 32 paths and the symbolism of the "Heart" in Jewish mysticism, corresponding to the Sefirot and the concealed divine principles.
Kabbalistic teachings on the Shekhinah and Malkhut, particularly the role of the Shekhinah in bringing the Divine Presence into the world.
Torah as the Word of God, as discussed in Jewish mystical texts, particularly the Zohar and the teachings of Isaac Luria.
The concept of shiflut (lowliness) and its connection to the figure of Miriam in both Jewish mysticism and Hebrew Catholic spirituality.
The role of the Metatron in Jewish mysticism, especially as the intermediary between the human soul and the Divine.
The relationship between baptism and the offering of the body as a living sacrifice, drawing from both Jewish and Christian mystical traditions.
see
The Second Level: The Foundation of the Eucharistic Spiritual Life