SYMBOLS IN THE BIBLE WHAT IS Qabalah? - 3 TOPICS of the Qabalah The Tree of Life According to a specialist in the mysticism of the Qabalah, Gershom Scholem, monotheism can not find its true purpose in a voltage and a back-and-forth between the two extremes of all or nothing. All is total adherence to the divine or the Search for God in all things, thereby causing the avatars of idolatry and polytheism. Nothing is the emptiness of all spirituality, the negation of all transcendence, the material is original and fine. Related to the absolute research, these two extremes generate fundamentalism and violence. The spirituality of monotheism is a search of the divine, through its two transcendent and immanent aspects, excluding of binding to one or other of the extremes. It involves the movement and mobility of being, in search of the equilibrium zone and personal healing between the extremes, avoiding to approach. Tradition of the Qabalah is only a tendency of strict footsteps offers exactly everyone the opportunity to evolve in the sense of balance, for the construction of a tree called Tree of Life and the journey in his paths in order to feel and identify the middle lane. It provides the ability to discern between the dualities within us, both practical and ethical. The human being is immersed in the mixture of good and evil acts with intuition and judgment, reacts with the rigor and mercy, lives through active and passive behavior, male and female ... It is also necessary to be aware . Knowledge of the divine through self-knowledge, but it can also reverse the proposal. The process of reflection and progress related to the Tree of Life takes an action and creates benchmarks, thereby facilitating the relationship with the divine. This is a vibration allowing approach, a simple touch. Tree of Life can be understood as a model of mind reflected in all acts of material life or as a transposition of human archetypes in a universe with the limits of the human brain, from the divine to the borders. Called intermediate world, this spacing is the result of successive separations resulting from the process of creation and the gradual removal of the divine. Similar to an airlock between the spiritual and the material world, this world is inaccessible to the layman. But a prepared individual can feel, perceive or be close. Infinity ayn sof is a unit without limit that reigns in eternity. This unit is also without purpose will, without need and without determination. This desire comes the thought or the project of creating the universe, the origin of clicks is the cause of causes, absolute secrecy and unfathomable, the big question that between faith and unbelief. The result of this thinking is this double simultaneous withdrawal movement and expression, which is equivalent in effect to an immobility on the ontological level. The withdrawal movement leads to the void, to get the None and leave room for creativity. The opposite is the emanation which leads to complete this light vanity, a light without limit. This is the Wisdom of the Beginning. Overall the unity without limit has already retired to his immobility, leaving only a trace almost a memory that man revived by his action and his own thought. Hence the diagram of a Tree of Life, specific arrangement of attributes of the divine, this trace of unlimited to seize even one moment, a split second before it vanishes in space and time. The human being seeks to preserve this small patch of light that spark that reached him. It seeks to make it live through the branches and units of this Tree of Life, called letters and Sephiroth. In material terms, the human being is a finite being who can perform this backup with limitations. It is thus brought to illustrate the back of his mind with images and diagrams. But how to represent the idea that we have of fumes, light flow, flow dew attributes from an infinite being, both distant and near, without falling into anthropomorphism ? And it is even more difficult to express in human language understandable the idea that one has thought of D. given the created world. Tradition has tried to bridge this gap by proposing this concept of Sefirah which received the strangest and most poetic names: word, light, strength, source, sapphire, measure, crown .... This word is derived from the root s / p / r has several meanings: count (number, census), narrative (story book), transparency (sapphire sphere). To fix ideas we can say that the sefirot are the vases created by the outpouring of the original light, which comes from the removal of movement and expression of unity unlimited. These vases are both receivers transmitters, both containers as tools of creation. Both the letters of the alphabet can be easily understood as the building blocks of language, the creation and action in the construction of the universe, as the sefirot appear as abstract entities, difficult to conceive. Most humans manages to raise his soul and to move towards its infinite side, the more able to feel or understand. In fact, we must know where the intermediate world of power-sefirot and letters-signs coincides with the world of angels and souls, which are two aspects of the same unit, the image of the light that is both waves and particles. The Tree of Life is the central building of the Qabalah. It is a universal image of the fractured unity in decimal. To be specific, the number ten can be represented by such practical things as birds or fruit; Here they are abstract concepts such as wisdom, compassion and discernment. Despite or because of its anthropomorphism, the Tree of Life is an image that appeals. It is like a subtle impression that the spiritual world has left in mans subconscious or deep memory. Different and varied approaches are however necessary to clarify the outline despite their infinite character, even if it is necessary to repeat. Willingness to give and desire to receive Divine creature, and contrary to it, the human being has been designed with the wants and needs. Among them, the need for a Creator and desire to receive the Creator. For some people the idea of the divine is innate and from childhood, they need D. and they are looking intuitively. Other finding one day that the material world they live in their fullness is insufficient, seeking other world elsewhere, a world lost or forgotten for fans, a world to recreate or invent for utopians. A spiritual quest begins to satisfy this growing need. For still others, that spiritual need is hindered or returned for various reasons, and these perhaps never will experience spiritual experience. The imperfections of the created world is needed to make room for the man who has a need to perfect what is created. Among these imperfections, there is the mixture of good and evil with his free will, man must understand the responsibility of choice. The balance of the universe depends on this choice, and that is that the man involved in the evolution of the universe. Tradition features like image of the good, a chest containing precious and surrounded by a poisonous snake stones. To access the well, you have to master the evil serpent, neutralize or get rid of it. Beyond a choice, access to good requires effort or a conquest. According to the Tradition of the Qabalah, all the worlds souls are one soul, that of the primordial Adam. As light is a particle of infinity ayn sof and that the soul is a plot of the primordial Adam, the soul is also a light plot. But it is also a vessel, receptacle and receives what is given by the Creator. We have on one side a willingness to give the other side a desire to receive. Just described the link between the Upper and Lower in the same adventure, the Netherlands is a voluntary offshoot of High. A scale of souls was created so that by the study, prayer or good deeds, man can gradually raise the material to the spiritual, the will to receive to the desire to give. By his own will, the soul goes up, step by step, different levels up to look like his Creator, the desire to give. At the lowest level, the man is a material body since it was born as a wild ass a primrose with a total desire to receive for himself. As to the ascent of the soul, the light emanating from the Creator is revealed through these vessels, so-called sefirot. There is thus a double movement of raising and lowering that interpenetrates or interlaces. But at the top, the essence of the Creator remains veiled. The various vases, each at his level, receive and reflect the light. It is said that the reflected light is the vowel which enables a word and the imprint of this light is the consonant. Issued and uttered a word is a reflection of the light movement that creates the receptacles, vases, sefirot. Through prayer, words of comfort to those who are in distress or the repetition of divine names, is recreated down here the desire to receive and to give the incident light is restored by reinforcing it. Broken vases and the way back The divine attributes or sefirot are the fabric of the Tree of Life and also the vessels of the outpouring of the primordial light. Too high, this first light crackled vases containers which were not to its measurement. After the transgression of the first man, the seven lower vessels of the tree are broken into pieces containing the remains of sparks of the original light. This dislocation coincides with the human exile with the remoteness of the divine and with the outbreak of evil, which are mixed with the forces of good. The divine presence or Shekhinah, has faded: it has become a widow, having lost his home, Kingdom on Earth and she had to separate from her husband. The man was orphaned or son of the Widow, was cast out of Eden. All is not lost however. The breaking of the vessels does not close the door to a possible repair of scattered pieces. The Tree of Life can be understood by a free and voluntary thought. One can enjoy the wave flowing back to try to find the wave that provides access to a stripped spirituality of dogma and sectarianism. The seven-branched candelabrum is the symbolic image of these sparks, from which it is possible to turn one by one the seven lamps and thus prepare the light back. Choose the path of return is somehow back in thought the Tree of Life and fix what was broken or distorted by his action. Find the fragrance of the primordial Eden is left to the free will of man. On the one hand, through prayer or meditation, through the merit of good deeds or research and study, man can begin to restore what has been broken. On the other hand, for a return on itself, it can separate the mixture and confusion, trouble bark, to find the hidden fruit of good. But freedom of choice plays in both directions: to the eclipse of the divine, the way is open for the isolated man who seeks the original unity, to find a substitute in the magic power, pushing more and more insane. the Shekhinah The presence of the divine in the created universe is called the Resident or Shekhinah. In the history of the Hebrew people, it appears as the Glory of the Lord directing him in his wanderings in the desert, speaking to His prophets and its leaders, in the sanctuary of the Tent of Meeting and in the Temple Jerusalem. According to tradition, when the people fulfill the law, the Shekhinah approaches him in ten steps, as it did between the time of the covenant of Abraham and the building of the Temple by Solomon. Conversely when people violate this law, the Shekhinah back to its source and fades in ten steps as well, as was the case during the destruction of the Temple. The Shekhinah is both the look feminine of the divine and the liveliest aspect, the closest man. It undergoes exile with the Community of Israel, leaving the place of his residence, Temple. After the destruction of the latter, the Shekhinah is invaded by the Other Side, she is tied up by the Evil bark, becoming its prisoner. But the strength of these relationships depends on the behavior of human beings. If it violates the divine commandments, the Shekhinah remains dependent. If he performs them, it is released and joined his Virtual City, the United Sephira, the tenth and last, the one that is in contact with the human universe. According to the tradition of the Qabalah, human activity can make sense if it is transformed gradually, if we can raise a banal act towards its sacred and profane side by ritual, prayer, meditation, good deeds . That is to defeat the evil that trap bark and hide the sparks of good and to gather them for the light that will transform our world. According to Lurias theory, our repair and also by our progressive improvement in one or more lives, we come to liberate and elevate our souls and so we manage to rebuild or restore the primordial unity. This desire for redemption and desire for unification of the divine are also closely related to messianic time. By his behavior, man must be able to reach precarious and fleeting balance between the right and left, between mercy and rigor of duality in him. In our intimate Tree of Life, there is always a movement in search of this precarious balance. This movement is actually required to find the middle way, groping. It is produced by an excess of rigor or defect of mercy, or vice versa. Sustainable exaggeration to one or other of the two poles, ranging from extreme to the rigor of failure or abuse the lack of mercy accelerates the movement, making it fuller and even uncontrollable and the fact switch elsewhere, to the Other Side. This shift occurs at the United attribute outlet of all senior flows and the one where the Shekhinah. It then finds herself on behind the scenes, in the field of Satan, of illusion, where the negative side of the Sephiroth shines with evil, injustice and violence. An evil grin to replace the innocent laughter. Human action restores the divine and, releasing the Shekhinah of evil, it brings the world of messianic times. The total defeat of evil can only be achieved in this eschatological perspective. In fact, it is not desirable in an imperfect world, as the Other Side contributes to the balance of the world, the status quo between the material and spiritual universe and the identification of good. And in anticipation of the Messianic era, by the completion of the rites and commandments, we can contain and control the evil, identifying it and separating it into good.
Posted on: Sat, 27 Dec 2014 19:34:36 +0000