Book of Mercy #1-5

[lizzytysh]

I only have time to say a quick goodbye, Mat... wishing you safe travel and happy wanderings. Your presence will be notable in its absence and your input greatly missed. Your poetic approach to life is honourable. I admire you.

Merry Christmas, Mat .

Returned to say
May you find the moon...
or her sister .


Love,
Lizzy

[Simon]

Safe trip Matt. Beware of the tasmanian devil...!

[DBCohen]

I.5
‘Let me rest,’ he cried from the panic at the top of his heap of days. ‘Let me rest on the day of rest,’ he entreated from the throne of unemployment. ‘This king is heavy in my arms, I can’t hold up the Pharaoh any more.’ He fastened his collar to the darkness so he couldn’t breathe, and he opened the book in anger to make his payment to the law. An angel, who had no intrinsic authority, said, ‘You have sealed every gate but this one; therefore, here is a little light commensurate with your little courage.’ His shame climbed up itself to find a height from which to spill. Then there was a sweeter saying in a stiller voice: ‘I do not put my trust in man, nor do I place reliance on an angel.’ Immediately the Torah sang to him, and touched his hair, and for a moment, as a gift to serve his oldest memory, he wore the weightless crown, the crown that lifts the weight away, he wore it till his heart could say, ‘How precious is the heritage!’ The crown that leaps up from the letters, a crown like dew that gives the grass to drink beads out of the darkness, the mother’s kiss as the beginning of the war, the father’s hand that lets the forehead shine, the crown that raises up no man a king above his company. ‘Lead me deep into your Sabbath, let me sit beneath the mighty ones whom you have crowned forever, and let me study how they rest.’

This psalm is long and difficult. It is full of allusions to Jewish sources, but as in other cases, it seems that LC created something totally new based on what he had absorbed throughout the years. He doesn’t make things easy for us, since his writing is somewhat esoteric, and he often hides behind masks, paradoxes and word play. So all I can offer here are some points of reference to some images in this psalm, but much is still left to be interpreted, and some parts may remain obscure.

It seems to me that in this psalm “he” can refer to LC himself, at least on one level of the text. He is tiered and longing for rest. He is also trying to find his way back to his heritage, first impatiently (“opened the book in anger”), but later he seems to find fulfillment in it (and this tendency is strengthened in I.6). It is a prayer for personal deliverance, but there are also wider messianic ideas in it.

“Pharaoh” alludes to the negative forces weighing down on him. In Judaism the “Other Side” denotes the forces of evil, Satan etc., and “Pharaoh” is one of its symbols.

“You have sealed every gate but this one” - the gates are the gates of heaven, a metaphor first appearing in Genesis 28:18, following Jacob’s dream (in Hebrew, “haven’s gate” is sha’ar hashamayim, which incidentally is also the name of LC’s family’s synagogue in Montreal). It is a common Jewish perception that once the temple in Jerusalem was destroyed, heavens’ gates were locked. But this is an idea hard to live with, so various sources give exceptions to the rule, such as the gates of repentance that are constantly open, or the gates of tears. On the Day of Atonement (Yom Kippur) the gates are wide open, but they are locked in the evening, by which time the fate of every individual is sealed for the coming year. One source (Midrash Tehilim 4:3) says: “gates of prayer are sometimes open and sometime locked, but gates of mercy are never locked”.

The verse “I do not put my trust…” is based on several biblical verses, such as Psalms 146:3 “Don’t put your trust in human leaders; no human being can save you”; and Job 4:18 “God does not trust his heavenly servants; he finds fault even with his angels”.

The day of rest, the Sabbath, is of course a very major idea in Judaism. There are also references here to the “eternal Sabbath”, when the whole world is redeemed.

The symbol of the “crown” has many meanings. There is a “crown” over some of the letters in the Torah scroll read in the synagogue. There is also a kind of crown for the Torah scroll itself. God himself is said to be making crowns for the Torah. The righteous are crowned in heaven (see bellow). Then there is the Kabbalistic meaning of the crown, but this requires a long explanation which I postpone until next time.

“the Torah sang to him, and touched his hair” - the Torah is personified in many ways. It is considered to have been in existence before the creation of the world, serving as a blueprint for it. It is often likened to a fair maiden, as in the story from the Zohar which I quoted in connection with I.3.

The last sentence refers to the righteous in the world to come. This is a famous tradition (Bereshit Rabba 17a): “This world is not like the world to come. In the world to come there is no eating and no drinking, no procreation and no negotiation, no jealousy or hatred or competition, but the righteous are sitting with their crowns on their heads enjoying the radiance of God’s presence”.

These are but a few of the references and allusions that can be gleaned from this fascinating psalm. I hope more will come up as we continue our discussion.

[JiminyC]

‘Let me rest,’ he cried from the panic at the top of his heap of days. ‘Let me rest on the day of rest,’ he entreated from the throne of unemployment.

This may be about LC, although I am inclined to believe he is a little more observant of the Law, and therefore feel he has observed another soul, who is unemployed. This vagrant - I'm one myself - has a moral code intrinsic but does not have faith, therefore he has no Sabbath, he can never rest from the pressures of morality and life.

The shame of his life whereby he has been unable to profit and where he has been unable to contribute consumes him, right to the tip of his hair, and it is only the gift of god - his soul - that saves him from bowing to an Angel. The end of this fable showing that this man has attained redemption from the weights he carried, at the bequest of social pressures and even angels.

It is interesting you do not refer to the crown of thorns Doron, as this was my first reference, and obviously it is your references that LC is asserting, which may be a statement that he is not referring to Jesus; I found your references incredibly enlightening, thank you.

I feel this piece of writing is a reflection of the lost soul - or even more specifically as may by implied in the numbering here of 5 to mean man (although I don't particularly like numerology nor think it merits much mention), a man who cannot atone with civil life but has inherent worth nonetheless - as there seems to be illusions to more steadfast and more perfect waters, but it is of a great spirit, one that LC deems worthy of a place amongst God and his subjects.

(I did say I was going to refrain from posting in other places other than poets corner today, I hope I've not stepped out of line in my comments here)

[DBCohen]

James,

I find your interpretation very touching; it demonstrates the depth of meaning for different people that can be found in this wonderful text. You’re right that the crown of thorns is also a valid association here. It did not come up in my interpretation because I was drawn to the more traditional Jewish understanding by expressions such as “the crown that leaps up from the letters”, and the Kabbalistic connection I’ll mention later on, but as far as LC’s writings are concerned, references to Jesus can never be excluded.

Keep it up, by all means.

DBC

[DBCohen]

I promised to give some background to the Kabbalistic symbolism in psalms 5-6, so I’ll try doing it now, as concisely as I can. As you can imagine, it is quite impossible to explain such complicated matter so briefly, but this is meant only to give you an idea about the meaning of the symbols used by LC. Those who find the subject interesting are invited to study further.

In Kabbalah, God is known as Ein-sof, which means “infinity” (it’s a noun, not an adjective). Before the creation of the world, there was a process of emanation (an idea influenced by Neo-Platonic philosophy); emanation is a more subtle process than creation. The emanation brought out ten powers, known as Sefirot (singular: Sefirah; the meaning is somewhat obscure). Together the ten Sefirot constitute the revealed aspects of God; we can know or say nothing about Ein-sof; all the revelations of God known from the Torah and elsewhere, including God’s names, relate to the Sefirot, around which there is a huge and complex system of symbolism, developed through centuries of Kabbalistic theosophical writings. There are many different ways to describe the system of the Sefirot, such as an upside-down tree (with its roots up, the “Tree of Life”), in the form of a human being, as concentric circles etc. The ten Sefirot are:
1. Keter (crown) - since it is so close to Ein-sof, nothing can be known about it, except for the fact that the emanation started with it.
2. Hokhmah (wisdom) – known also as the supreme father.
3. Binah (intelligence) - known also as the supreme mother, which “gave birth” to the lower seven. The first three form a triangle which is somewhat separate and inaccessible to meditation. When the Sefirot are depicted in the form of a man, these three together represent the head.
4. Gedullah (greatness) or Hesed (love). The right arm.
5. Gevurah (power) or Din (judgment). The left arm.
6. Tiferet (beauty) or Rahamim (mercy, compassion) – the torso; also represents the male aspect in the lower seven.
7. Netzah (lasting endurance). The right leg.
8. Hod (majesty). The left leg.
9. Yesod (foundation). The sexual organ.
10. Malkhut (kingdom). The female aspect. Also identified with Shechina (God’s presence).

As quoted by Tom on page 7 above, LC said in response to the question by Prof. Wolfson, partially:

I have a very superficial knowledge of the matter but even by dipping into the many books, I have been deeply touched by what I read, and by my conversations with living Hasidic masters. The model of the Tree of Life and the activities and interactions of the sephirot has been especially influential.

So, he is clearly aware of all this, even if his knowledge is “superficial” (it is probably much more than superficial, even if he isn’t an expert).

In I.5 we have:

The crown that leaps up from the letters, a crown like dew that gives the grass to drink beads out of the darkness, the mother’s kiss as the beginning of the war, the father’s hand that lets the forehead shine

This could very well refer to the top three Sefirot: Crown, Wisdom (the father) and Intelligence (the mother). The image of the dew coming as light out of the darkness is well known in Kabbalah, representing the radiation that flows from one Sefirah to the next.

The use of these Kabbalistic symbols will become even clearer in I.6, where he speaks about “the numberless worlds between the crown and the kingdom”, which is a direct reference to the first and tenth Sefirot (the idea that countless worlds may exist between them is also known in Kabbalah).

I hope that this makes some sense, and that I did not confuse you further with me inadequate explanations. Those familiar with the subject will know how inadequate this is, but for those unfamiliar with it, this may give some point of reference.

[Joe Way]

Thanks DBC, that was very helpful and interesting. I'm anxious to learn more.

My one small observation is that this passage:

An angel, who had no intrinsic authority, said, ‘You have sealed every gate but this one; therefore, here is a little light commensurate with your little courage.’

brings to my mind the comparison with his line, "There is a crack in everything-that's how the light gets in." Also the gate imagery seems consistant with the window, door imagery that is in some many of his songs.

Joe

[Tchocolatl]

Yes, thanks. I thought that maybe I should write that I read this thread with great interest if I want it to continue, maybe I should manifest a concrete interest, I thought, be sure people that I'll continue to follow this thread even if this is the only post I post in it.

[JiminyC]

DB, I've not learnt of the Kabbalah, and your brief explanation certainly sent ripples of untold stories throughout; such deep and ancient wisdom and a heart felt thank you for your ability to share it with us.

Again I would like to impress that I feel you have captured the reference to the crown in its intention, this is supported by the mention of the Torah, and the more I think over this passage the more it does strike me as a personal story; perhaps of his bildungsroman, a reflection on his "worth" in western popular culture, and his deliverance. It seems suitable to both interpretations, which is why I leapt at the opportunity to contribute.

I've also pondered this line, and came upon an interpretation, and I pause before sharing it as it is a much simpler form of insight; perhaps this work is of such greatness though and LC does have suchness that both can be accommodated.

The mother's kiss can be placed on the forehead, this identity is going off to war, and the hand of the father that makes the forehead shine; this could be for want of a better word, the "Pride" that enables this identity to walk through this "war" and survive, with his fathers hand of strength and with the reminder of his mother, her kiss. The pathway to his love for his mother being guided through his pride of his fathers choice of partner and their ability to be in union, hence her kiss continues to radiate where it was placed upon the forehead, but it is upheld through the father. Thus avoiding any Oedipal complex.

The war does not necessarily imply an actual war, as I would again refer to the "unemployment" mentioned, the war is simply the daily struggle to survive in a land wrecked by a lack of compassion, and gross consumerism; yet these two simple gifts of some strength and some love, enabled the identity to continue along his path to salvation.

So essentially I feel that this part of the story is the key to unlocking the ultimate door, the one to the Kingdom.

[JiminyC]

He fastened his collar to the darkness so he couldn’t breathe, and he opened the book in anger to make his payment to the law. An angel, who had no intrinsic authority, said, ‘You have sealed every gate but this one; therefore, here is a little light commensurate with your little courage.’ His shame climbed up itself to find a height from which to spill.

This first sentence here has yet to be referred to, and Joe Way has made reference to the end part; so I thought I'd have a crack at finding some meaning to these parts of the text.

I am of the opinion that the anger and the darkness are relatable to the characters lack of faith that seems apparent at the beginning, in reference to the Pharaoh - false prophet - and the implied false pride, the king; I imagine these are references to an agnostic ideology and its consequence, the ultimate consequence being this anger that chokes the subject, perhaps this is even a reference to suicide.

If indeed it is a reference to suicide, the anger which chokes in the metaphorical and the act of choking being the end of the subjects life, the angel may be appearing post mortem, although I am inclined to believe that this is a state of entropy, and that the angel is another human who has judged this subject of so little worth.

It has also dawned on me that it may well be possible that LC may be referring to thoughts occurring in his own head, the one side condemning and the other softer voice, that of deliverance; so this may well be a battle of conscience, and a purely metaphysical analogy. It is in this light that the "only gate" seems to be the only answer, until the subject is bathed in shame and finds the purer voice, possibly even that of God, but more probably that of ancestry.

This angel's judgement has no intrinsic authority; it is a judgement without merit, therefore the offering of a little bit of light in measurement to the subjects life and actions is dispelled, this implies that although the subject walked in a light that was corrupt, his worth is more than another "angel" has the right to gauge.

This is when "shame" is mentioned, a word that has dire negative connotations, however it is the beginning of the subjects deliverance; again this and the reference to parentage bring me to conclude DB is correct to relate this story back to LC.

[DBCohen]

James,

I, for one, appreciate very much your psychological interpretations. We certainly need that aspect too. As I said earlier, this psalm is long and difficult, and there are several parts of it I didn’t touch on at all, and hope others will do.

I liked your angle too, Joe. Now that I come to think of it, all kinds of openings – windows, doors, cracks – figure prominently in LC’s work. Sometimes they denote a way for viewing inside the soul, and that would be the religious aspect, but I’m sure a psychological one can also be suggested.

And Tchocolatl, I do hope you and others will not remain as silent observers, but offer your contributions and personal angles to the text. The more views we hear, the more interesting the discussion becomes.

[JiminyC]

all kinds of openings – windows, doors, cracks – figure prominently in LC’s work. Sometimes they denote a way for viewing inside the soul, and that would be the religious aspect, but I’m sure a psychological one can also be suggested.

I am sorry I mentioned the "Oedipal complex" , I am no psychologist nor do I believe that they offer any insight to better understanding the soul than what is good practical advice. I've had cause to psycho-analyse myself though after your comments DB, not an uncommon occurrence for myself, and I wonder if I have a tendency to analyse things within this family concept ideal due to my own family history; and a lack of thorough theosophical training does tend to inhibit me from making more crucial comments in regards to Jewish references.

Although with that said, I am of the firm belief that the greatest wisdom, and love is born from a solid family base – at least in a historical context, I say this with measure though and not to imply those who've lacked such things may not attain a strong future for themselves, and a family they themselves choose to develop may be as filled with love as any other; so essentially I look forward to finding more references of such concepts in LC's work. I am not of the Plato school, and I do wonder what his family upbringing was like for him to have developed such philosophies in regards to child rearing as his, but then I say things like “child rearing” so don’t pay to much attention to me either…

the crown that raises up no man a king above his company. ‘Lead me deep into your Sabbath, let me sit beneath the mighty ones whom you have crowned forever, and let me study how they rest.’

This final passage is the great deliverance to this psalm, finally we have the indication that LC is talking here of any man, held firmly with the assertion that this crown is for any person, as this crown raises up no one person above another; although it’s delightfully paradoxical as it implies that one man equal to all other men, does wear this crown.

I believe the end of this passage is imploring, it is certainly a desperate and heart felt plea to be relieved of all burdens and to know the release of the Sabbath, which I imagine is the day of worship and not only the day of rest? Although I know that worship occurs on more days than just the Sabbath, so perhaps you can help out here on what constitutes the processes of the Jewish sabbatical DB? I am inclined to believe that this psalm is mostly about finding a place of rest from his work of unemployment, namely, how do I turn off if I've no structure and no difference from work and rest?

“let me study how they rest.” This is an odd expression; it is of an outsider, not one who knows how to be taught perhaps, more someone who learns from watching. This could be of importance, as most societies are likely to shun these outsiders, being led mostly to draw from their own fears in finding reasons why one individual is unable to socially interact with the group. So perhaps there is no hope for this individual, even if he were to be delivered into the hands of those crowned forever, he would never learn how to be released from his own malaise, as he might never learn how to ask to be taught rather try and gleam inspiration from study. Although I am inclined to believe this is over analysing; my plans for Saturday night having gone awry I find myself needing something to do, and done now, so I will wish again Joy and Peace to those reading this thread.

[DBCohen]

James,

There’s really no need for you to apologize; I think your interpretations are valid and insightful. As you say, you are not an expert in psychology, and I do wish someone well trained in this field would also comment here, but your psychological suggestions are also of interest, for example, what you say about the family.

To your question about the Sabbath: Jews indeed worship every day of the week, although the worship on the Sabbath is longer and more solemn. People who work full time during the week would also have an occasion to study on this day. But the idea of rest is also very important. The Sabbath is considered a day when every Jew, even the most humble, becomes a king, in a way. He is totally free of the duties of the weekdays, and transforms into a different reality almost. The Sabbath is called a “Queen”, and it becomes the consort of the male Jew for the duration of the day, which begins on Friday evening and ends Saturday night. There is a ceremony for welcoming the queen, and another to send her away (in that latter ceremony the spice-box, mentioned in the title of one of LC’s early poetry books is used; it is believed that during the Sabbath a Jews gains an extra soul, which departs when the day ends, leaving him weaker, and the smelling of spices is meant to strengthen the soul he’s left with).

I don’t think that LC views himself as an outsider here. Perhaps what he’s asking for is for the higher, or deeper, understanding of the meaning of rest. He is craving the mystical union with the Sabbath, which the Kabbalah often emphasizes. This is probably what he means with “Lead me deep into your Sabbath”. The mystical union is regarded also as an erotic one. The deep connection between the religious and erotic experiences that we often encounter in LC’s work, is very much part of Kabbalah thinking.

Although we are not done yet with psalm I.5, I think I will introduce soon also I.6, because I feel these two psalms are strongly connected and are better discussed together. I propose that then, before going any further, we will wait for our regular participants who are now on vacation, retreat etc. to rejoin us.

[tomsakic]

This thread is now splitted and continued in Book of Mercy, Part Two -
http://www.leonardcohenforum.com/viewtopic.php?t=8074

[mat james]

I love this thread and I am keen to bring it to the fore so new members become, perhaps, more aware of it's existence.
Doron ( D B Cohen), Simon and many others had a great time exploring Leonard's "Book of Mercy".

Take a look. It is so enriching.
If you look further in this section of The Poetry Place ( Leonard Cohen's Poetry and Novels ) you will find several Book of Mercy threads that continue the "investigation" right through to the end of the text.

...and Hello

to all who participated, back then;
...In my own silly way, I miss you lovely people and your thoughts.

Mat.