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THE TRIUNE GOD By John Nash Part IV

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  • Somosdios@juno.com
    THE TRIUNE GOD By John Nash Part IV The Supernals of the Kabballah The body of teaching known as the Kabbalah originated in Judaism no later than medieval
    Message 1 of 1 , Jan 31, 2002
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      THE TRIUNE GOD
      By John Nash
      Part IV

      The Supernals of the Kabballah
      The body of teaching known as the Kabbalah originated in Judaism no
      later
      than medieval times and perhaps as early as the Old Testament period.
      More
      recently esoteric students of other persuasions have embraced it and
      the
      hermetic Kaballah" contains many Christian concepts.
      The Kabbalah teaches that the whole of manifestation emanates from an
      absolute, unknowable godhead, comparable to the Hindu Brahman.
      However, the
      godhead is not quite unknowable, it is triplistic in nature,
      consisting of
      three "veils", the Ain, "the Negative One" the Ain Soph, "Limitless
      Expansion
      , and the Ain Soph Aur, "Limitless Light". Negative existence is to be
      understood in the sense of the neti neti of Hinduism.
      The emanations from the godhead, describing the descent into
      manifestation,
      are ten in number and referred to as the sephiroth. Like
      Plotinus, the Kabbalists believed that the divine energy cascades
      from one
      aspect of divinity to the next. As one sephiroth fills, like a bowl,
      it
      overflows to fill the next lower one. The sephiroth traditionally are
      represented on a glyph or chart called the "Tree of Life". The Tree
      has
      three columns or "pillars" associated with the qualities of severity,
      mildness and mercy. The sephiroth on the middle Pillar of Mildness
      resolve
      or equilibrate the opposing forces on the other two pillars.
      The first three sephiroth: Kether, Chokmah,and Binah, collectively
      called
      the "supernals", constitute a divine trinity. Kether, at the top of
      the
      Pillar of Mildness, is the first emanation from the threefold Ain,
      Kether,
      the Crown", in primal glory, pure being, pure becoming. Each of the
      sephiroth is associated with a particular divine name, and Kether is
      assocxiated with Eheieh, "I Am", as in "I Am That I Am". In the
      Zohar, one
      of the earliest Kabbalistic texts, Kether is called the Most High, the
      Ancient of Ancients, the Ancient of Days. Consistent again with
      Plotinus, it
      is symbolised by the "point within the circle".
      The second emanation is Chokmah. Chokmahm, which resides at the top
      ot the
      right=hand Pillar of Mercy, is interpreted as "wisdom" Chokmah, pure
      energy,
      activity or life, is the Supernal Father the primal male principle,
      and his
      divine name is Yaweh. Chokmah is symbolised by the line, the rod of
      power.
      Binah, the third emanation, which resides atop the left-hand Pillar of
      Severity, is usually interpreted as "understandig", but a better
      translation
      might be"insight' or "gnosis". Binah is primordial form, the primal
      female
      principle, the Supernal Mother, or the alchemists Virgin Mother.
      Binahs
      divine name is Yaweh Elohim. "Elohim" a plural word of ambiguous
      gender, is
      transalated as "God" or "the Lord" in the Old Testament. Another of
      Binahs
      names is Marah, which can be translated as "the sea" but also is the
      root of
      the name "Mary". Binah is synthesised by the vertical cross or the
      circle.
      Chokmah and Binah, into which the divine eneregy of Kethor
      differentiates,
      are the first pair of opposites. They are complementary and essential
      to
      each other because phenomenal existance requires the pure energy of
      Chokmah
      to be resisted by the primordial form of Binah. In the Kabbalah, the
      male
      energy and the female form are present at the highest level of diety.
      If Chokmah and Binah correspond to the Father and Mother - with
      Kether lying
      above both - an emanation corresponding to God the Son is
      conspicuously
      absent from the Kabbalistic trinity. The Son is often associated with
      the
      sixth sephiroth, Tiphoreth, the sacrificed god, or in the Hermetic
      Kaballa,
      Christ on the Cross". However, descriptions of Tiphareth resemble
      Jesus
      rather than the Christ, and God the Son could perhaps be associated
      with a
      hidden, unumbered sephiroth Duath, which overshadows Tiphoreth. Duath,
      interpreted as "knowledge" lies on the "abyss" which separates the
      supernals
      from the seven lower sephiroth.
      An early Kabbalistic text, the Sephir Yetzirah, links Kether to the
      Holy
      Spirit.
      "The first of the Sephiroth, one is the Spirit of the living God.
      Voice,
      Spirit and Word, this is the Holy Spiit. Two (Chokmah) is the breath
      of the
      Spirit. Three (Binah) is the water which comes from the breath and
      with it
      He sculpted primary matter...."
      This passage is interesting, although "Holy Spirit", "Binah"
      and "Word" do
      not seem to have their Christian meanings. Modern kabbalists suggest
      that
      teh Holy Spirit amy corespond to the ninth sephiroth
      Yesiod, "foundation" or
      in its feminine form to teh tenth sephirah, Malkuth, "the kingdom"
      Jewish
      tradition identifies Malkuth witha the feminine force Shekinah.
      Importantly,
      all ten sephiroth are regarded as divine emanations.
      The three supernals of the Kabbalah, and indeed the remaining seven
      sephiroth,, have been the focus of intense intellectusl, mystical and
      occult
      attention. But, in contrast to the persons of the Hindu and Christian
      trinities, they are remote and abstract like the aspects of Plotinus'
      diety.
      The supernals are not intereested in human individuals, and no cult of
      devotion has grown up around them.
      The End
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