Binah: The Root of Gevurah

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Binah: The Root of Gevurah

#1 Postby Tau Malachi » Fri Mar 31, 2017 9:57 am

Binah-Understanding: The Root of Severity or Judgment

“I have good advice and sound wisdom; I have insight, I have strength” (Proverbs 8:14).

According to Great Mekubalim “I have good advice and sound wisdom,” corresponds with Binah-Understanding, and “I have insight, I have strength” corresponds with Gevurah-Severity, or Din-Judgment. As is known, Binah is the Head of the Pillar of Judgment and as such Gevurah is rooted in Binah; but more so, according to teachings of the emanation of the Holy Sefirot in ‘three lines,’ or ‘three pillars,’ Gevurah emanates from Binah, and therefore it is from Binah that judgments, or ‘heavenly decrees’ issue, Gevurah corresponding with the divine actions of judgment set into motion. On the surface this may seem simple enough and obvious, but is you consider this teaching and probe it, contemplating its deeper esoteric implications, there is a wealth of wisdom that may be drawn out of this teaching of the Kabbalah. Let’s look into this with God’s help, and may God have mercy upon us as we delve into a contemplation of severities, judgments! Amen.

As we know, Hokmah and Binah, the ‘Heads of the pillars of Mercy and Judgment,’ are inseparable from one another, and as such in the Supernals Mercy and Judgment are inseparable from one another, the two emanating from Keter, Supernal Grace, Supernal Mercy. Understanding this we may understand that the play of Mercy and Judgment, or Loving-kindness and Severity, serve to fulfill Ratzon Elyon, the Will of the Supernal One, which is Supernal Grace - the enlightenment and liberation of all living spirits and souls.

As we also know, Hesed and Gevurah emanate from Binah according to the natural order of emanation of the Sefirot from one another following the ‘Path of the Lightening Bolt,’ and as such although Binah is the Head of the Pillar of Severity, or Judgment, there is Mercy and Judgment in Binah, the potential of the mitigation of judgments (gevurot) with mercies (hasidim). When it is said that judgments issue from Binah and Gevurah enacts them, this indicates a measuring and mitigation of judgments with mercies, and indicates that the ultimate intention of the Holy One, even in Judgment is Mercy, just as we learn through the Thirteen Attributes of Mercy, which along with mercies contain judgments.

How may we understand something of this great mystery? Consider a person, a soul, that falls into sin, error, and the influence of the Other Side, heaven forfend, one who cleaves to darkness, negativity, and becomes bound up in it. When the natural spiritual consequences of enacting what is false and evil arise, or the karmic generated comes to fruition - when ‘judgment comes,’ judgment issuing from Binah means that the sin, or error, will be placed into the context of all that person, that soul, has done, in their present life, as well as previous incarnations, and based upon this will be the judgment. If there is good that has been done, if there is merit that has been generated, then there is a natural mitigation of judgment, but if not, and a person, a soul, is fully bound up in the ignorance, darkness of the Other Side, and is wicked, or is an evildoer, then the manifestation of judgment will be more severe and may even manifest as Strict Judgment, God forbid! Also understand, judgments issuing from Binah also indicates a withholding or suspension of judgment for a time, even with a wicked person or a great evildoer, giving the opportunity for a change and self-correction, repentance; this too is a mitigation of judgment with mercy. Also understand, there is not only a consideration of the good accomplished, or merit generated, in previous lives, but remember that Binah is called ‘Depth of End,’ and likewise ‘End-Of-Days,’ and therefore the good that will be accomplished in future lives, or positive influences upon the future, are taken into consideration.

It is in this way that judgments or heavenly decrees issue, and virtually always there is mitigation of judgment with mercy - Mercy being the ultimate intention of the Infinite and Eternal, and being woven into creation, being the true orientation of the Act of Creation.

Understand, integral to the will, the desire, of the Infinite and Eternal One to create is the desire to express the immeasurable Mercy of the Supernal One; hence, Love and Compassion. Though, indeed, with the concealment of the Holy One in creation, and the concealment of the Infinite Light, in the illusion of separation arising there is the appearance that creation is oriented to Judgment. That is perception is illusory and false - a deception of the Adversary, the spirit of the Other Side. In fact, the entire intention, and orientation, of the Act of Creation is Supernal Mercy, Supernal Grace - the eventual enlightenment and liberation of all. Praise God!

In this regard we might recall a saying of Yeshua Messiah, “For God [Elohim] so loved the world [all]…” (John 3:16). This implies an intention, desire, for the salvation of all, the enlightenment of all, and as we know the Messiah is a direct emanation and expression of that ultimate intention of the Supernal One, the Eternal God (Yahweh Elohim). Praise the Lord!

There is, no doubt, much more that might be discussed concerning the mystery of the issuance of judgments from Binah, but this seems enough for today.

May all who desire the Mercy of God this day receive it, and may there be forgiveness, healing and peace! Amen.

Yeshua Shalom!
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Re: Binah: The Root of Gevurah

#2 Postby Martina » Sun Apr 02, 2017 6:06 am

Greetings in the Light of the Holy One!

Praise God for this wonderful teaching! I never imagined the great mercy of God and the great freedom in God!

"How may we understand something of this great mystery? Consider a person, a soul, that falls into sin, error, and the influence of the Other Side, heaven forfend, one who cleaves to darkness, negativity, and becomes bound up in it. When the natural spiritual consequences of enacting what is false and evil arise, or the karmic generated comes to fruition - when ‘judgment comes,’ judgment issuing from Binah means that the sin, or error, will be placed into the context of all that person, that soul, has done, in their present life, as well as previous incarnations, and based upon this will be the judgment. If there is good that has been done, if there is merit that has been generated, then there is a natural mitigation of judgment, but if not, and a person, a soul, is fully bound up in the ignorance, darkness of the Other Side, and is wicked, or is an evildoer, then the manifestation of judgment will be more severe and may even manifest as Strict Judgment, God forbid! Also understand, judgments issuing from Binah also indicates a withholding or suspension of judgment for a time, even with a wicked person or a great evildoer, giving the opportunity for a change and self-correction, repentance; this too is a mitigation of judgment with mercy. Also understand, there is not only a consideration of the good accomplished, or merit generated, in previous lives, but remember that Binah is called ‘Depth of End,’ and likewise ‘End-Of-Days,’ and therefore the good that will be accomplished in future lives, or positive influences upon the future, are taken into consideration."

This new teaching seems very practical shifting the way we look at others completely. It seems we are also called to see a persons whole life in this life and withhold judgment. And even take into consideration possible future actions. In this truly there is love and mercy for others, so much hope and possibility in this life and in the afterlife. It is often very sad to see people bound up in negativity and shades at some point in their life or at the end of their life. What a wonderful teaching about hope! It reminds me of St. Paul:

"For now we see only a reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known. And now these three remain: faith, hope and love. But the greatest of these is love."
(1 Corinthians 13:12-13)

It seems, what has been taught is what it means to be "fully known".

In gratitude,
Martina

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Re: Binah: The Root of Gevurah

#3 Postby Elder Sarah » Sun Apr 02, 2017 7:57 am

Shabbat Shalom!

Praise God for this illumination! This is a mystery that has always been close to my heart. I resonate deeply with your comment Martina, that with this view we may have the ability to see others with compassionate eyes, hopefully recognizing that we are not seeing the whole picture and there is much more behind the scene.

There are two statements that stand out here and lead to a further inquiry,

"When the natural spiritual consequences of enacting what is false and evil arise, or the karmic generated comes to fruition - when ‘judgment comes,’ judgment issuing from Binah means that the sin, or error, will be placed into the context of all that person, that soul, has done, in their present life, as well as previous incarnations, and based upon this will be the judgment. "

and,

" Also understand, there is not only a consideration of the good accomplished, or merit generated, in previous lives, but remember that Binah is called ‘Depth of End,’ and likewise ‘End-Of-Days,’ and therefore the good that will be accomplished in future lives, or positive influences upon the future, are taken into consideration."

I hear in this that the consequences a Soul may experience are dependent on actions a Soul has taken up in the past, present and future. This leads to ask of a certain principle found in Binah, the idea of 'remembrance'. If I recall correctly this is an attribute corresponding with Binah that has both and advantage and disadvantage. The advantage lies in the fact that because all is 'remembered' or 'retained', the karmic effect can be accessed for the good. Also, the simple fact that we need remembrance day to day in order to enact continuity. The disadvantage to what is remembered is we can tend to over focus on what has been done in the past and continue to act from that place. I recall that the Archangel Tzafkiel, who corresponds with the emanation of Binah in Beriyah, is known as the Archangel of Remembrance. It is said that Tzafkiel has has knowledge of a Soul's tikkune. Can we say this remembrance has much to do with how actions of a Soul are retained?

I am also drawn to the mention of John 3:16, "For God so loved the world...." This brings to a connection with the one commandment Yehsua speaks, "That you love one another as I have loved you." (John 13:34). It seems this One Commandment in turn leads to the power Yeshua blesses the disciples with when he appears in the upper room, "If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained." (John 20:23). Can it be said that this is something of the power within Binah? and that Tzaddikim, because of their cleaving to this attribute, can directly influence heavenly decrees?

Holy One let us pray this day many come to your forgiveness, to your Mercy!

Shalom,
Elder Sarah

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Re: Binah: The Root of Gevurah

#4 Postby Tau Malachi » Sun Apr 02, 2017 9:42 am

Grace and peace to you in Hayyah Yeshua, the Risen Messiah!

It is not that we are to necessarily withhold judgment, there is a place for judgment, and the action of judgment is needed in the work of salvation - enlightenment and liberation. It is true, too strict a judgment is cruelty and oppression, and is injustice, but likewise too much mercy gives way to falsehood and encourages great evil, and is also injustice. Remember that Compassion - Rehamim, is composed of Hesed-Mercy and Gevurah-Judgment, harmonizing and uniting them, and in the wisdom of skillful means true compassion corresponds with the right balance of mercy and judgement, sometimes greater mercy, sometimes greater judgment, an entire spectrum of mercies and judgments, all as is good and true, and just - righteous.

In this regard we might recall the appearance of Yeshua Messiah in the upper room following his resurrection when he imparted the fullness of the Holy Spirit, the Spirit of God (Ruach Elohim), to the disciples gathered there. He blessed them with ‘shalom’ twice, corresponding with the shalom of heaven and earth, and he laid hands on them and breathed on them, saying to them, “Receive the Holy Spirit.” Then he spoke a blessing, a spiritual empowerment, saying to them that in the Spirit of God they had the power and authority to ‘release’ and ‘retain sin’; hence, the power of mercy and judgment, the fullness of compassion.

Shalom, as we know, means ‘peace,’ but also beneficence, and wholeness, completion and perfection; given the spiritual empowerment of mercies and judgments, so the twofold blessing of shalom indicates complete, perfect compassion and love, which does indeed include judgment, lest it would useless in the labor of facilitating salvation and would accomplish little, if any good.

Understand, innate to the work of salvation is separating out evil from good and good from evil in ourselves and in our lives, and choosing and enacting what is good and true, and turning away from what is not good and not true, and this is the action of judgment. In the matrix of creation and this world there is also a similar action concerning living spirits and souls, a testing of spirits and discernment of souls, and this is a necessary action of judgment, and when enacted in the Spirit is completely righteous and true. What the passage from the teaching you quoted tells us, however, is that we cannot judge based upon surface appearances, or in outwardness, but rather we must judge based upon inwardness, from inwardness, in the Spirit and in this our judgment will be good and true - not our judgment, but the judgment of the Messiah and Holy Spirit in us, this Light-presence and Light-power.

We cannot judge from the perspective of nefesh (vital soul) and the ego, for that will lead us an others into sin, error, and the klippot - husks of impurity, darkness; but rather we must judge from ruach (intelligence) and neshamah (heavenly soul) joined with the Spirit of God and Heaven. In this our judgment will be true and righteous, and may bring about justice and redemption, facilitating the salvation of souls, the enlightenment and liberation of souls.

Look and see! Neshamah corresponds with Binah and an aspect of ruach corresponds with Gevurah; in terms of the soul, righteous judgment issues from neshamah joined with the Holy Shekinah, Holy Spirit, and the action of judgment is manifest through ruach, ruach directing nefesh in right speech and right action - righteousness.

There is a time, a need, for judgment, rebuke, correction, certainly so! But, to what end? With what intention? Is it for the sake of rectification, rehabilitation, redemption - true justice, or something else? Is there a mitigation of judgment, or union of judgment with mercy, and is judgment enacted for the sake of mercy in love and compassion, of for some other motive with judgment standing alone? Understand, if it is a time for judgment, if there is a need for severity, but we withhold it, we may error in love and compassion, and fail to love and be compassionate, facilitating and bolstering falsehood and evil instead of what is good and true, heaven forbid!

In this regard we must be very careful not to sentimentalize spiritual love and compassion as is too often done in modern spirituality, but rather to seek the view of Heaven and God - the Spirit, in a labor for the return of all to God.

It must be said, though, that in the action of judgment we are wise to judge with the fear of God and love of God - aware of the presence of God and the movement of the Spirit of God, remembering the teaching of Adonai Yeshua, “As you judge, so will you be judged.” Likewise in an action of judgment, if and when there is repentance, and an invocation of forgiveness, we are called to be swift to forgive and redeem. This does assume, however, that there is repentance - a return to God, and an invocation of forgiveness, opening to the Holy Light and Spirit.

Understand, the intention of righteous judgment is salvation, not condemnation and damnation, and the intention of true justice is to rehabilitate and restore to wholeness of being, life and light. In this we may understand something concerning the power to ‘retain sin’ or enact judgment with Anointed Tzaddikim; if and when there is a retention of sin, so in compassion, in the Spirit, there is a willingness to return to incarnation if need be to encounter that soul again to complete the labor of tikkune, the work of salvation, needing to be done. Therefore with such judgement there is also a merciful, compassionate intention, a desire for the eventual salvation of the soul - eventual enlightenment and liberation. Praise God, the Merciful One!

Joined with this we also need to remember the teachings on Simple Mercy - measured mercy, measured blessings. As you may recall, the direct influx of the radiance of the Supernal Crown - Supernal Grace, Supernal Mercy, would be completely overwhelming to many souls; most souls in this would, as yet, are not able to receive Abundant Mercy - unmeasured blessings and empowerments. Therefore, when we impart blessings and empowerments there is a need to limit or measure them, there is a need to restrict, conceal, the greater glory and power of the Holy Light and Spirit, and this measuring, this restriction and concealment, corresponds with the action of judgment. If when engaging Light Transmission an Anointed Tzaddik did not exercise judgment in this way, they would accomplish little good, and they might even cause harm rather than help facilitate the uplifting of souls to the Eternal One (Yahweh).

There is a need for judgment, and mercy, and we cannot withhold ourselves from judgment; but judgment needs to be exercised with mercy, joined with mercy - in true compassion as the Holy Gospel teaches us.

These were are few thoughts I was inclined to share on this Holy Day of Rest.

May all who seek it have rest in the Lord this day, and may they remember their innate perfection in the Infinite and Eternal One - bornless being! Amen.

Shabbat Shalom!
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Re: Binah: The Root of Gevurah

#5 Postby Aj1 » Sun Apr 02, 2017 10:22 am

Hi
Suppose you had experience of cruelty and oppression as you define it, how could that be made right. You know i often think justice is a concept different to judgement. A path of balance and responsive righteousness in life and any situation. Judgement seems to focus on errant behaviour, but surely the much spoken of karma also entails reward. Isn't judgement a weighing up, with both reward and punishment persuant to its findings. For me, the important issue is Learning...Being able once willing to overcome and grow that means being apprised of why a decree is issued, or even lifted

Aj1

Re: Binah: The Root of Gevurah

#6 Postby Aj1 » Mon Apr 03, 2017 8:32 am

This is an area i have more experience of than i want :) , and i have come to appreciate that judgement as a process doesn't come with preconceived beliefs about anything. In the throes of it it's like a gravitational field of some intensity that peels away rationalisations and fogettings to expose the truth. Its imposed externally though might elicit the accusers inside.You can feel it both scathing and as a weight of duress. And when it reaches the peak sometimes you hear the soul confess. But equally sometimes withstanding, you can hear the soul say it's innocent. The process is an interaction, not celestial finger wagging. And perhaps judgement is triggered as a coming home to roost, but its not prejudiced. There is always scope for mercy, forgiveness and growth. Also a real sense that the divine really want to know how we are now, to meet and learn about us.That's how it seems to me anyway.

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Re: Binah: The Root of Gevurah

#7 Postby Tau Malachi » Mon Apr 03, 2017 11:15 am

Grace and peace to you in Hayyah Yeshua, the Risen Messiah!

First, concerning Tzafkiel, Tzafkiel is, indeed, the archangel of remembrance, as I wrote about “Gnosis of the Cosmic Christ,” and as such holds the knowledge of all that has transpired in creation, or the great cosmic cycle; as such this archangel holds the knowledge of the karmic continuum of all spirits and souls, their developments and evolutions, and tikkunim, and the knowledge of all revelations of the Infinite and Eternal that have transpired, and knowledge of the holy and enlightened ones who have realized conscious unification with the interior Shekinah and Infinite Light. In this regard you may recall the “book of life” in which the “names of the faithful and elect are written.” Tzafkiel is the ‘keeper’ of this ‘heavenly book.’

The ‘remembrance’ of Tzafkiel, though, is not like that of finite, mortal creatures, but reaches throughout space-time, or time-eternity, and as such reaches into the future. As you may recall, Binah is called the ‘Depth of End’ and ‘End-Of-Days,’ and as such, at the level of Beriyah - the spiritual universe, Tzafkiel has sight into the End-Of-Days, or the ‘Day of Judgment,’ intimate knowledge of the End-Of-Days for creatures, and realms, worlds and universes of creation. This, of course, also gives Tzafkiel deep knowledge and understanding of the World-To-Come and the Great Resurrection and Ascension. Needless to say, along with Ratziel, Tzafkiel is an archangel deeply associated with prophecy - and especially apocalypse, as well as spiritual assistance to souls in aliyat neshamah, mystical ascents of the soul, and breakthroughs into Supernal or Messianic Consciousness, or inmost gradations of Mochin Gadlut, Mochin Elyon.

Here we can share that those Anointed Tzaddikim who have knowledge of the tikkunim of souls and how tikkunim may be brought about are able to cleave and unify their soul at the level of Binah-Imma, the interior Shekinah, and likewise those who have the full capacity to nullify heavenly decrees in the Messiah. As you might imagine, Tzafkiel is a heavenly sibling of great help to these Tzaddikim and they are well acquainted with this heavenly angelic sage.

Now concerning Judgement as a Sefirah, a Divine Attribute, a Divine Action, this is not the judgment of ordinary unenlightened humankind, or mortals, and concerning this Attribute, this Action, in a mystical understanding of spirituality it does not have the generally negative connotation as one might encounter in modern vocabulary nor in religious fundamentalism, not in the least. As teachings on Simply Mercy indicate, there is judgment for good, blessing, increasing the good, as well as judgment for evil, cursing, decreasing, diminishing evil and bring it into cessation. In contemplating the wisdom of the Holy Kabbalah aspirants and initiates must remember that, in truth, Mercy and Judgment are inseparable from one another, and Judgment emanates from Mercy, and therefore the ultimate intention of the Divine Action of Judgment is Mercy. If understood, Mercy and Judgment act together to bring about justice, and the realization of righteousness and truth - enlightenment. The Hebrew for justice and righteousness share the same root, and concerning justice, or ‘righteous judgement,’ it seeks to bring about reconciliation, rehabilitation, rectification - restoration to life and light, or righteousness (wholeness, wellness of being). This, exactly, is the intention of the Eternal One and Heaven within and behind the play of Mercy and Judgment, and Compassion; and likewise so also with Tzaddikim and the spiritual assistance and interventions they enact in the labor of the harvest of souls, their play of mercy and severity as they engage spirits and souls in the wisdom of skillful means, as all the Supernal One ordains, all as the Holy One wills.

When we read the terms ‘Mercy’ and ‘Judgment’ we must also remember the many correspondences associated with them in basic teachings of the Holy Kabbalah, for they include many Divine Actions: as an example, expansion and contraction, formlessness and form, giving and receiving (or taking), and so on, and as such, we must remember that all realities arising in our experience, on all levels, in all dimensions of consciousness - waking, dream and afterlife, are manifestations of the interplay of the Divine Attributes of Mercy and Judgment.

Also, in any discussion, contemplation, of Mercy and Judgment, as I’ve explained in “Gnosis of the Cosmic Christ,” the manifestation of Judgment is not something external, or separate and apart from souls, but rather comes from within souls themselves, from within us. We see this very distinctly in the experience of the Judgment in the afterlife state, or the “life review” as some prefer to call it; and likewise in the experience of the Judgment in the play of aliyat neshamah when the soul nears the Throne of Glory or enters into the Court of the Palace of the Messiah in the Supernal Abode. In the experience of the Judgment one encounters an immeasurable Light-presence and Light-power, the Holy Shekinah of the Infinite and Eternal, of unfathomable beauty and holiness, and brilliant glory, and in truth there is no judgment in that Living Presence, but rather immeasurable love and compassion such as one cannot imagine, and in fact complete acceptance, a desire for the fullest possible embrace and unification - it is a Living Presence that sees us and knows us in our perfection and completion, the wholeness of our being as we are in the Light Continuum and Eternal One. The Judgment that arises does not come from within the radiant presence of the Holy One, not in the least, but rather it comes from within the soul, within us, as we gaze in the Continuum and see, hear, feel and know, understand, what we have done and have not done exactly and completely; if a soul has done well, so it will drawn near and be well received, if a soul has not done well, it will turn away and not be well received, but rather driven to workout what is left undone, and driven to mend and heal what needs to be mended and healed. The awareness, the knowledge, of what is good and true, and not good and not true, is all within souls themselves; and likewise, whether an encounter of Mercy or Judgment, this depends upon the view of soul, their interpretation of themselves and the Living Presence, their relationship to the Living Presence - feelings of ‘near’ or ‘far,’ ‘similar’ or ‘dissimilar,’ and so on; as perhaps you might imagine, a soul bound up in wickedness, negativity, might feel burned and repelled by this Light-presence, while a soul in righteousness, in the fear of God and love of God, might feel illuminated, uplifted and attracted - quite at home! Understand, it is one and the same Light-presence and Light-power, Shekinah of the Eternal One, but who is looking and seeing, listening and hearing, and encountering this Great Spirit? Therein is the ‘judgment,’ apparently positive or negative, for good or for evil, or some admixture.

In this we must also remember that the reality of our experience is, essentially, the manifestation of our own energy, a radiant or magical display of our own mind, consciousness or soul; recognizing this, recognizing the Ain Nature of the mind, consciousness or soul, and all that appears, there is the complete unification of Mercy and Judgment, and in this the suspension of Judgment - awareness of Abundant Mercy, Supernal Grace, true salvation.

The recognition and realization of this truth of the reality of our experience as a radiant display of our mind, consciousness or soul, and recognition of the essence and nature of mind, consciousness or soul, and therefore all that appears as Ain, ‘no-thingness,’ ‘emptiness,’ is how great Tzaddikim are able to nullify heavenly decrees, and likewise how they are able to generate heavenly decrees, understanding the ability to negate is also an ability to generate, and understanding that heavenly degrees are not just gevurot (‘judgments’) but are also hasidim (‘mercies’). In this spiritual and supernal realization, quite distinctly, a soul becomes a conscious co-creator with the Spirit of God (Ruach Elohim), aware of the Holy One within them, surrounding them, and ever beyond them, and aware of their innate unity with the Holy One, the Infinite and Eternal, in the inmost part of their soul, their unique and living essence (yechidah, hayyah).

In closing, perhaps we might do well to remember the teaching of St. James concerning our experiences of apparent severity in life:

“My brothers and sisters, whenever you face trials of any kind, consider it nothing but joy, because you know that the testing of your faith produces endurance [resolve]; and let endurance have its full effect, so that you may be mature and complete, lacking nothing” (1;2-4).

I’d add to this that I have found in the apparent severities, trials, challenges of my journey in life that I’ve encountered some of the greatest blessings from Heaven and God, and some of greatest developments and evolutions of the soul, greater generations of love and compassion, greater spiritual knowledge, understanding and wisdom - greater spiritual realization, greater embodiment of the truth and light revealed. Though indeed, at times, the suffering in the flesh, the body, has been extremely intense, and I’ve brushed with death a number times, I can only speak of these times with joy, as well as other times of life - all of life, for I have experienced incredible mercy in the midst of them and great flows of blessing from them, and so have found that whether apparent mercy or severity, mercy or judgment, ultimately it is no different, ultimately it is the manifestation of God’s Great Mercy, all in God’s Wisdom (Hokmah).

May the Good Lord bless you and keep you this day, and so also in the time to come! Amen.

Shalom Aleichem!
Tau Malachi

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Ecclesia Pistis Sophia

Aj1

Re: Binah: The Root of Gevurah

#8 Postby Aj1 » Mon Apr 03, 2017 12:37 pm

Sure, i can attest to the fact that the sense of complete, or outstanding business is very much one of inner discretion. I got the sense it's more how you feel about something how you have coped with it grown than the event itself. I felt a specific function of geburah, is the forensic getting to the truth vibe. I experienced it as a distinct quality the sense of pressure and compulsion to honesty. But I'm glad you have let me know about the framework and that the aim is for ultimate goodness.

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Tushiyah

#9 Postby Elder Gideon » Tue Apr 04, 2017 7:22 pm

Shalom Tau Malachi!

I'm very much enjoying these nuances you have drawn from this proverb. Your emphasis that the entire intention, and orientation, of the Act of Creation is Supernal Mercy, Supernal Grace - the eventual enlightenment and liberation of all. Praise God!, brings out some meanings in some Hebrew words of which I must ask in light of it proverb.

I have good advice and sound wisdom (Proverbs 8:14). Advice here is etzah עֵצָה, as in the Wind of Counsel and Might from Isaiah 11:2. This same word as atzah is the primitive root for fastening or shutting of the eyes. It's also for the material of wood and bone. The Tree of Knowledge or Tree of life is the same etz עֵץ. I'm fascinated by this swirl of counsel that comes from the play of the Tree of Knowledge or the Tree of Life.

What's even more fascinating is this rare word for sound wisdom. Rather than Hokmah, here Tushiyah תּוּשִׁיָּה is from an unused root meaning "to substantiate." Its other meanings are found largely in Job and Proverbs: enterprise, endeavor, mental grasp, and best of all "that which is." The whole sense of sound wisdom being a cognomen of Binah and the Mother opens up vast vistas of how the Mother personifies Reality As It Is. By this, another similar word for return rises in this contemplation: teshuvah: תְּשׁוּבָה.

What more does this play of sound wisdom, Tushiyah תּוּשִׁיָּה, and return, teshuvah תְּשׁוּבָה contribute to the teachings you've shared of Binah as the root of Gevurah?

Gratefully,

Elder Gideon

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Re: Binah: The Root of Gevurah

#10 Postby Tau Malachi » Wed Apr 05, 2017 10:35 am

All blessings to you in Messiah Yeshua, Adonai!

This word for “sound wisdom” would likely be better translated as ‘understanding,’ and this is the context in which Jewish Mekubalim interpret it. Hokmah-Wisdom corresponds with experiences of direct insights and illuminations in a mental state of self-nullification, when there is no I-thought or self-consciousness, just the flow of insights or illuminations, and as such in ‘wisdom’ there is no analysis, application, and whatnot, in relationship to oneself, one’s worldview and knowledge, just the dawn of new awareness. The integration of such insights, substantiating them, sounding them out, analyzing them, applying them, placing them into the context of oneself, one’s worldview and knowledge - adding them to one’s knowledge, corresponds with Binah-Understanding. Thus, as wisdom dawns - new insights and illuminations, new teachings and revelations, and various discoveries, understanding is their integration, and as they are integrated and applied - ‘understood,’ then we have knowledge of them (da’at).

This play of Habad (Hokmah-Binah-Da’at) in mental consciousness is common to all of us and it is happening all of the time - this play of mochin, our intelligence, and in this perhaps you may understand why Habad is called the ‘Three Mochin’ (intelligences, brains) in the Kabbalah; though our experience of this in ordinary states of mental consciousness are very limited in comparison to our experience in higher, more expanded states of mental consciousness, let alone supramental or supernal consciousness - the experience of Mochin Gadlut, or the experience of something of the Mochin of the Divine, God Consciousness.

As perhaps you might surmise, these various states of consciousness, soul, from ordinary mental states of consciousness to supramental states, correspond with the mochin of the Tree of Knowledge reaching into the Tree of Life. Thus, physical, vital and mental states of consciousness - all that way to the overmind and cosmic consciousness, correspond with the Tree of Knowledge of Good and Evil; hence, even at the inmost peak of mental consciousness there remains a most subtle and sublime trace of the ignorance, dualism. The supramental or supernal states of consciousness, and the experience of pure radiant awareness in them - or the Perfect Thunder Intelligence, however, correspond with the Tree of Life.

As is known, the Tree of Life corresponds with the Realm of Yichud (Unity), Adam Kadmon-Atzilut, and the Tree of Knowledge corresponds with the Realm of Perud (Separation), Beriyah-Yetzirah-Asiyah.

Now concerning the play of Mercy and Judgment, the Tree of Life corresponds with the complete unification of Mercy and Judgment, the suspension of Judgment, Supernal Mercy, Supernal Grace, the ‘fruit’ of which the Supernal One intends that we all might eventually eat; the Tree of Knowledge corresponds with the play of Mercy and Judgment in creation, in heaven and on earth, and the distinct manifestations of Mercy and Judgment in various relationships with one another. Understand, to come to True Knowledge of good and evil, and therefore God, and to separate evil from good and good from evil, requires that we exercise righteous judgment, and likewise that progressively we unify Mercy and Judgment - Yahweh and Elohim, and so manifest the full supernal power of Shaddai, the influx of Supernal Mercy, Supernal Grace, into Malkut, the exterior Shekinah.

As is known, if and when there is a full influx of the Supernals - radiance of the Supernal Crown, into Malkut, the exterior Shekinah, ‘Daughter’ and ‘Mother,’ the exterior and interior Shekinah (Binah, Malkut), are unified, the ‘Daughter’ becoming the ‘Mother.’ Such is a manifestation of Divine Grace, the radical mitigation of Judgment, and more so the complete suspension of Judgment; hence, Supernal Mercy, or Abundant Mercy.

As this teaching of the Holy Kabbalah implies, all possible gevurot and hasidim are held in Binah-Imma; hence the issuance of ‘judgments’ from Binah, understanding the judgments of Binah to include mercies, “judgments for good” and “judgments for evil,” “knowledge of good and evil,” which becomes manifest through Da’at (Ben-Yah), Hesed-Mercy and Gevurah-Severity emanating from there.

Concerning Teshuvah, repentance, which is a cognomen of Binah-Imma, this corresponds with the desire, intention, of the Eternal God (Yahweh Elohim) for Mercy for all - Supernal Mercy, for if at any time souls will repent, if souls will seek the Eternal God and return to God (El, Elohim), in that very instant there is forgiveness and the mitigation of Judgment, and potentially even the suspension of Judgment - the transformation of Judgment into Mercy and Compassion.

Understand, the root of the power of Mercy and Judgment, and the various actions of spiritual assistance and spiritual intervention that Anointed Tzaddikim can engage is in souls themselves and their karmic conditions and the choices that they make, the play of free will. When there is repentance, a sincere turing away from darkness, evil, seeking the good - God, and an active desire to return to God, opening to the Holy Light and Spirit of the Eternal God, then Anointed Tzaddikim, along with Heaven, can engage the full range of divine actions, ‘releasing sin,’ nullifying ‘heavenly decrees,’ and generating ‘heavenly decrees,’ imparting all manner of spiritual blessings and empowerments. If, however, souls are unrepentant, unwilling to turn away from darkness, evil, unwilling to seek God, and return to God, unwilling to open to the Holy Light and Spirit, then there is little an Anointed Tzaddik, or Heaven, can do for them; they cannot go against the free will of souls, for that would contradict the will of the Supernal One (Ratzon Elyon) who desires a union with souls in love, a union of free choice, free will, that is completely conscious - willing to the fullest possible embrace.

The spiritual power of repentance, though, is very great - it is supernal, and if and when we fall into sin, error, and we repent and invoke forgiveness, in that very instant the Holy Shekinah, the Holy Spirit, returns to us, and we are forgiven in the Messiah, the Anointing. Such is the immeasurable Mercy of God and Compassion of God (El, Elohim) in the Messiah. So much so that Adonai Yeshua teaches us in the gospels that if a sister or brother falls into sin, error again and again, but having fear of God and love of God they sincerely repent and invoke forgiveness, we are to forgive them, and continue to teach and initiate them in secret mysteries of esoteric wisdom; only if a soul abides unrepentant, unwilling to enact a full spiritual surrender and repent, unwilling to open to the Holy Light and Spirit, are they to be cut off or driven out of Anointed Community. Thus, we are taught to side with Mercy in Judgment, and this is righteous judgment in the love and compassion of the Messiah, the Anointing.

Given what we have shared concerning the Three Mochin - Habad, perhaps you may understand that the entire play Mercy, Judgment and Compassion is for the sake of the awakening of souls, the spiritual education and realization of souls, the generation of Habad and the Sacred Heart; in that always there is the possibility of teshuvah, repentance, and the forgiveness of sin, error, truly creation is not oriented to Judgment, but to Compassion and Mercy, and there is no such thing as eternal damnation, but rather there is a principle of universal salvation woven into creation.

Concerning Judgment in the play of cause and effect, and the consequence of our thoughts, words and actions, through ‘judgments’ we learn what is good and what is not good, what is desirable and not desirable, and so we learn and grow, and are empowered in a conscious evolution, empowered to find our way to God, enlightenment.

These are some thoughts it seemed good to share this morning.

O Holy One, may Your Spirit teach us how to forgive so that we might know the fullness of Your forgiveness; receiving our freedom in the Messiah, may we be empowered to bring others to freedom! Amen.

Yeshua Shalom!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia


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