Although the Maimonides school of thought embraces a more heavily neoplatonic version of evil, most kaballists (under the tradition of ARI, isaac the blind, and the Bahir) traditionally interpret evil as simultanesouly, a testing of mans faith, a negative conception of one of god’s holy effulgence (splendors), a seperating of male and female, and the Sitra Ahra.
“Another view, as propounded in the Bahir [the earliest kabbalistic work], depicts the sefirah of power as an attribute “whose name is evil.” On the basis of such a teaching Isaac the Blind [13th century] concluded that there must be a positive root of evil and death [i.e. evil does not arise from the inability of humans to receive the emanations of the sefirot]. Following this view, most kabbalists believed that evil is “the other side” (Sitra Ahra) which is opposed to divine abundance and grace.”
Like the gnostics, they embrace view proposed of perpetual battle between the Sitra Ahra, and Us, or the sons of light. ‘parallel structures are proposed for the Sefirot and for stra ahra, that apparently, is the way series of opposing symbolic terms should be understood as well. One side includes, God, king, living water, pure waters, holy waters, land of the living; while the other side includes gods, an alien god, an old and foolish king, stagnant water, wurbid water, impure water, stolen water, wasteland and so forth. the symbols themselves may be understood as recognizing inferiority”(moshe) but this inferiority is not neoplatonic/augustinian, it does not believe this inferiority is the sole cause.
“At the beginning of the night, when darkness falls, all the evil spirits and powers scatter abroad and roam about the world, and the ‘other side’ sets forth and inquires the way to the King from all the holy sides. As soon as the ‘other side’ is roused to this activity here below, all human beings experience a foretaste of death in the midst of their sleep. As soon as the impure power separates itself from the realm above and descends to begin its rule here below, three groups of angels are formed who praise the Holy One in three night watches But whilst these sing hymns of praise to the Holy One, the ‘other side,’ as we have said, roam about here below, even into the uttermost parts of the earth. Until the ‘other side’ has thus departed from the upper sphere, the angels of light cannot unite themselves with their Lord.” – the Zohar
But the question would be: What gives the Sitra Ahra their power? “King Solomon, when he penetrated into the depths of the nut garden took a nut shell (kelippah) and drew an analogy from its layers to these spirits which inspire sensual desires in human beings, as it is written, ‘and the delights of the sons of men (are) male and female demons’ (Ecclesiastes 2:8). This verse also indicates that the pleasures in which men indulge in the time of sleep give birth to multitudes of demons.” The zohar states that it is Gods power being sucked down through us that is feeding the demonic otherworld, thereby God’s created power used for evil by our own will, thus helping fuel the dulastic war between both sides. By taking the splendorous energy floating down from keter, and seperating it from the unity of Tiferet (male) and Malkut (female), demons from the other side funnel our lost energy until it became its own evil-generating source. That evil, which was initially a test for mankind overstepped its bounds and tried to become an independent agent. “Evil sucks greedily, demanding an increasingly larger share of divine efflux (splendor). When man trangresses a negative precept, he cuts off the sefirah of Malkhut from the influence flowing down to it, rechanneling that stream to the realm of the ‘other side’. Sitra Ahra then receives its spiritual sustenance from mankind’s evil deeds, his meditations on sin, and his impure thoughts” Like my book on healing people from demon possession, and the alien book on greys sucking victims of high emotional energy, and the Screwtape Letters
“In the first place I have always found that the Trough periods of the human
undulation provide excellent opportunity for all sensual temptations,
particularly those of sex. This may surprise you, because, of course, there is
more physical energy, and therefore more potential appetite, at the Peak
periods; but you must remember that the powers of resistance are then also at
. Whats interesting though is that like that Tao
Something mysteriously formed,
Born before heaven and Earth.
In the silence and the void,
Standing alone and unchanging,
Ever present and in motion.
Perhaps it is the mother of ten
I do not know its name
it embraces it the primordial unity that cannot be broken up in keter, and suggests our sin has to do with seperating the male and female. The original man, Adam Kadmon, the primordial human being was considered a hermaphrodite. “When Malkhut is thus denied that effulgence originally flowing down to it, evil gains strength and malkhut weakens. Sitra ahra thereby upseting the internal unity of that realm, harming the union of male and female, breedin disharmony, and causing a constriction of the flow of abundance to the lower worlds. As a result, the efflux to be produced is generated by sinister powers, and war and wickedness in the world inevitably follow” Malkhut is also reffered to as “shekinah” (which conspiracy theorists suggest is the why we named it “shock n awe”)
In an interpretation of the Garden of Eden, “Adam’s eating of the Tree of Knowledge of Good and Evil is understood as an allegory of the first appearance of evil. Here Adam is understood as separating the Tree of Knowledge from its fruits, thereby activating the potential evil contained within the Tree by bringing about a division in the divine unity. Thus the channels between the upper and lower worlds were unsettled: the lowest sefirah Kingdom (Malkhut) was separated from the others, and the unity between Creator and creation was divided. Other sins in the history of ancient Israel were also interpreted in a similar light—in each case divine unity was disturbed, and it is only through the good deeds of biblical heroes that cosmic repair can take place.”
so the sin of adam taking the fruit, and seperating it, bore the birth of sin, but it was gods test to have it there, but that birth of sin bore many angels and demons, by embalancing many things at once, both the relation of the Keter, Tiferet, and Malkhut, but of tiferet between hesed and geruvah (the strong male and female war going on there) being weakened.
This isn’t metaphor, it is symbol. A metaphor has no history, only meaning. A symbol is both in reality, in history, and has meaning, think of the great pyramids. they are a symbol of wealth, power, and perfect equality, yet they are also real, real tombs, somewhere in gaza, with deterioration in our immediate world because of TIME. In history, likewise the malkhut has been removed of its autonomous power, this may be responsible for much of the patriarchy we’ve seen and mans history of building large buildings thinking he’s great. “As sitra ahra gains strength, malkhut–a female image with no autonomous power– necessarily deteriorates, she becomes a victim of sitra ahra’s desire to enslave her to his own ends To assault the queen (malkhah) in the kings own presence’ in Esther 7:8. This danger continually menaces that hypo-stasis of the feminine which is threatening to diminish her sanctity and defile her; it is man’s holy responsbiility to prevent such a disaster” It is mans responsibility to protect the Malkhut from being used this way, in his own body by letting his base malkhut by expressed, by letting the feminine voice be heard in politics, in society, in the world, in the cosmos, to embrace it in the very center of our milky way galaxy.
It could also be understood as a refusal to allow God’s kingdom (malkhut) reign. The tree of life can be explored fractcally, as a view within views. “The Holy One, blessed be He, found it necessary to create all these things in the world to ensure its permanence, so that there should be, as it were, a brain with many membranes encircling it. “The whole world is constructed on this principle upper and lower, from the first mystic point up to the furthest removed of all the stages. They are all coverings one to another, brain within brain, and spirit within spirit, so that one is a shell to another.” – the zohar
In terms of reiki, kundalini, tao, and chakra energy, this can be understood as both evil being the blockage of flow between our chakras, which imply themselves a septerarian human build up which is a fractcal microcosmic representation of God’s male/femaleness within us, and the misuse of unconditional “higher vibrational energy” (think of neoplatonic flowing down of light) for lower vibrational abuses.
PS about the ECCLESIASTES 2:8 verse
He translates: palanquin and palinquins equals one consignment to the harem after another. Gesen., according to Rdiger, Thes. 1365b, thinks that women are to be understood; for he compares the Arab. z’ynat, which signifies a women’s carriage, and then the woman herself (cf. our Frauenzimmer, women’s apartment, women, like Odaliske, from the Turk. oda, apartment). But this all stands or falls with that gloss of Rashi’s: ‘agalah lemerkavoth nashim usarim. Meanwhile, of all the explanations as yet advanced, this last of splendid coaches, palanquins is the best; for it may certainly be supposed that the words shiddah veshiddoth are meant of women. Aben Ezra explains on this supposition, shiddoth equals shevuyoth, females captured in war; but unwarrantably, because as yet Solomon had not been engaged in war; others (vid., Pinsker’s Zur Gesch. des Karaismus, p. 296), recently Bullock, connect it with shadim, in the sense of (Arab.) nahidah (a maiden with swelling breast); Knobel explains after shadad, to barricade, to shut up, occlusa, the female held in custody (cf. bethulah, the separated one, virgin, from bathal, cogn. badal); Hitzig, “cushions,” “bolsters,” from shanad, which, like (Arab.) firash, λέχος, is then transferred to the juncta toro. Nothing of all that is satisfactory. The Babyl. Gemara, Gittin 68a, glosses ותען וגו by “reservoirs and baths,” and then further says that in the west (Palestine) they say שׁדּתא, chests (according to Rashi: chariots); but that here in this country (i.e., in Babylon) they translate shiddah veshiddoth by shēdah veshēdathin, which is then explained, “demons and demonesses,” which Solomon had made subservient to him.
(Note: A demon, and generally a superhuman being, is called, as in Heb. שׁד, so in the Babyl.-Assyr. sîdu, vid., Norris’ Assyrian Dictionary, II p. cf. Schrader, in the Jena. Lit. Zeit. 1874, p. 218f., according to which sîdu, with alap, is the usual name of Adar formed like an ox.)”
Informed by Moshe Hallamish
There are two starting points, one with man (how does mankind deal with evil) and God (what is the relationship between the divine realm and intrinsic goodness). Let’s start off with the three views that will be continually referred to throughout the continuation of 2012, Mere Christianity has a great introduction to views as well
“In the bible, God is portrayed as ‘former of light and creator of darkness, maker of peace and creator of evil’ (isa 45:7). the world is thus seen as the handiwork of a benevolent God, and he, in his thought and plan, assigned a role and a place for evil. Evil is nothing but a medium through which God attains his benevolent ends. In that way, the problem of evil becomes a moot point, although the questionf of divine recompense does remain– why dothe wicked flourish and the righteous suffer?”
“The neoplatonic worldview, which exerted a tremendous influence on Christian mysticism, held that the world originated in supreme goodness. The light descends from the source and through emanation forms the lower worlds, but in the process it gradually darkens and becomes more dense. In its final nullification, it becomes matter, which is evil in its essence;in other words, what was formerly light is no longer an entity, for it has no existence–rather, it is the absenece of light and goodness. Our world is the world of matter, and a place devoid of light is naturally filled with darkness. This, therefore, does not contradict the perception of the divine as a sublime and complete entity. The neoplatonic view is fundamentally monistic, brimming with the optimism that in truth, our world is good and its source is Goodness”
“Gnosticism , in contract, infleunced by persian religious views (zarathrusta/zoaraster, manichieasm) is dualistic. It contends the existence of two autonomous realms. Evil is a real and destructive force; our world is the kingdom of the lord of evil, the Demiurge. In opposition is the lord of good, represented by the human soul. Man’s role is to free the sol, a spark of goodness, from its enslavement to the lord of evil. Gnosticism did offer a solution to the philosophical and theological problem, but it placed man in the throse of a continual and terrible struggle”
As westerners we tend to value glottal language, which uses a combination of vocal chords and something else to bring about language. We believe that people who were able to correctly paint and draw out glottal symbols were more advanced than, say cultures that used hieroglyphics like the egyptians or used a variety of complex symbols like the aztecs. In anthropology for instance we praise the mayans for use of Yucatec Maya Language
|B’ix a bèel?||Bi’x a b’eh?||How are you?||How is your road?|
|Ma’alob’, kux tèech?||Good, and you?||Not bad, as for you?|
|B’ey xan tèen.||Same with me.||Thus also to me.|
Its as if things like the hippocrates/hermes symbol
which is a beautiful aztec symbol
means “less” than vocal words, but we find that vocal word concepts tend to die and change quickly with cultures, while central key symbols, even ones that show up in crop circles or mandalas permeate throughout all of existence.
This bias in western culture makes reading the egyptian book of the dead, and a lot of egyptian thought for that matter. To Egyptians books and uses of the tongue (RO) were meant for parchment and spells
“Most sub-texts begin with the word ro, which can mean mouth, speech, a chapter of a book, spell, utterance, or incantation. This ambiguity reflects the similarity in Egyptian thought between ritual speech and magical power. In the context of the Book of the Dead, it is typically translated as either “chapter” or “spell”.
they didn’t use RO (or speech) tell the story of life and the great supernal narrative outreaching from the heavenly 26,000 year zodiac cycle (the way that babylonians/greeks/romans did)– the temples themselves told, and lived through it. The symbols were more than speech, they were instructions and dwelling on these symbols elicits multiple things over time– in dialectical steps at times.
Here is what my Introduction to the kaballah book by moshe hallamish:
1. The Symbol is an approximation– it is as close as we can get to convey the meaning of that which in itself is indescribable.
2. the symbol is a remote echo of some essence that is unapprehensible and uncommunicable, partyl because of the inadequacy of human perception. As one Kaballist of North Africa said in the 17th century: “and you, son, take in the eseence of things, not their material aspects. For matter is but an anology to the spirit. having been created of matter, we have no recourse to comprehend the divine, the spiritual, exceept by means of a metaphor”
3.Hence the abundant, and sometimes contradictory, use of symbols, and the benefit derived from it: “even when profund matters are communicated in public, only those who are mean tto understand them, will do so”
4.The symbols themselves are revealed, so to speak, by God himself through the torah and his creation.
5. the Symbol serves not only a vehicle of expression but also as means of exerting influence on the supernal world
The symbolic approach is what brings the kabbalists together, for the kaballah is not a speculative-philosophical system in the full sense of the word. it deals with various subjects related to the divine life, the world, man and religion, but not necessarily as a coherent system. it has a wide range of views and contains conflicting ideas even aboutbasic matters. Yet there is a common denominator that unites all Kaballists and it is manifest particularly in their basic attitude toward the Symbol.”
In studying Masonic traditions we would benefit from their influence of kaballist tradition. A browsing of the Masonic encyclopedia by albert mackey shows its simularities, having a lot of the same heroes such as Peleg building the great tower of babel. It is only in ancient kaballist literature are they aware that Peleg built the tower, how are masons also familiar with it? not even a google search “who built the tower of babel” comes back with Peleg except if you search the Masonic encylcopedia. Symbolism is entrenched in Masonic ritual, the word “symbol” shows up over 2 thousand times in the encyclopedia, about 120 per letter.
Here is one example:
Freemasonry, borrowing its symbols from every source, has not neglected to make a selection of certain parts of the human body. From the back an important lesson is derived, which is fittingly developed in the Third Degree. Hence, in reference to this symbolism, 01iver says: “It is a duty incumbent on every Mason to support a brother’s character in his absence equally as though he were present; not to revile him behind his back, nor suffer it to be done by others, without using every necessary attempt to prevent it.
We must admit our ignorance to understanding symbols if we ever wish to climb any further. Thats all I can really say for now