Now, as mentioned before, God divides the superlative essence into the supernal essence, and there is the God-Self; the Triadic form of God in nature that will operate individually as the whole. There is then the ‘supernal’ side of God that is less than ‘superlative’ because the Superlative Essence is too absolute for Creation to exist in, as The Father, and then the Christos (Christ Consciousness) or The Son that will deliberate or measure the essence of Creation that extends from God. God ‘instills’ that which the Christ ‘fuses’, as the Father stabilizes what the Son galvanizes. From the perspective of the Kabbalah, as viewed in the Tree of Life, the Middle Pillar ‘balances’ the forces of Mercy and Severity that subsist in the right and left pillars respectively. Mercy is ‘understanding’, the force that is extended in munificence, the copious side of energy that is consistently potential. Severity is ‘strictness’, the force that is extended in complexity, the constraining side of energy that is ambiguous; Order, and Chaos, respectively.
By these two counterparts of creative force ‘disparity’ is allowed, as one is white and the other black, one is positive and the other negative, one is male and the other female. The very intricate nature of these forces can be defined as what is spatial and embryonic. It is empty and full at once, congested and established, as it is fixed and limited. In certain terms of physics, one could say these forces organize the cosmic field, or celestial fabric — as one is the vacuous nature of space that seems empty whilst containing all that is required for creation, and the other the gravitating nature that binds and forms it.
Then, as found in The Holy Spirit, there is given the essence that ‘communicates’, as if to integrate that which will be created from the creator. In many ways this is the complete process of the First Day, from a so called divine dawn, a cosmic cause, to a divine evening, in the after effect of ‘division’. We use the term ‘division’ or ‘separation’ to give the mind a way to define this process, as we are most incapable of understanding anything that is of such a supernal nature. The physical brain is set in Matter, at the furthest region of this process, and can not comprehend such an act at the core of creation, simply due to the very ‘separation’ of divine space and spatial, or ‘hardened’, intra-expanded space. Still, the uniqueness of Spirit is its ability to communicate in terms that everything, divine or physical, is sharing a common force – one that is neither positive nor negative, with both in balance and agitated by itself. How is this possible when what we understand as magnetic force would naturally repel the other?
The key word here is ‘naturally’, as we have to step out of the natural to consider the supernatural – that is only stated as being such because we can’t grasp its true nature. When we return to Genesis 1:4 we note that there is no mention of ‘and it was so’. Why is this condition not initiated in the First Day? Consider that Infinite Light comes from Superlative Light that is already founded in God and then given to the God-Self. It maintains perfection as a lesser state set within/without the original state that would consume anything less than it is to ever remain in proximity to it. It is as if the Light is ‘filtered’ down some, knowing it has to be in order for Creation to unfold, thus extend. And in turning the Light down, a new sense of self is required of God; the God-Self. For this ‘ultra-self’ is not the absolute God, but a ‘mirrored’ God – without precise duplication – such that creation occurs, and the inevitable course of cause and effect sets an energetic wave into motion that envelopes and unfolds simultaneously; outward and inward, in ebbs and tides, swirls and vortex, hidden and visible in its semblance. The duplicate is not God, but the extension of God – in other words – his progeny, or The Son.
In the Middle Pillar where ‘balance’ is formed, bound by a divine energy that ‘communicates’ between the coarseness of all other forces, the Holy Spirit reacts as the reinforcing agent that is present at all levels. Then we note that consciousness requires duality to even have communication within itself; what current physics would call ‘non-locality’. In these terms, it is the supernal agent that allows any atom to be in constant communication with any and all other states of atomic force, regardless of distance or dimension. This is a fine definition of Omnipresence, if I do say so myself, and it reinforces modern views of our so called physical reality, in the Reflection of God-Self.
So, we have traveled from this divine cosmic-core of the Primal Triad, through what the Kabbalist refer to as the Seven Rays that amalgamate Supernal Light. The occurrence of this primal birth of Sacred Space within/without God, as the First Cause, will be revisited in later chapters. For now, it is the Soul that is worth viewing, as it is the foremost reason for God moving himself out of himself; the ability to ‘see’ for Himself what He is. And the greatest gift in all of this will be the ability to establish it in His own ‘likeness’. The Soul is not merely a creation of God-Self, as with angelic spirits or things, divine or physical, but it is as the Eyes of the Creator. As stated before, for what reason does God have to create if the creation itself can not be witnessed or respond to its Creator? Let alone, assist in further creation as that is the unique purpose of the Human design in the first place; to co-create by Divine Will.
In the Bahir  the statement is made how “It is impossible for Man to come into this World unless the Soul endures within him (as with any physical state of being). It is impossible for Him to speak anything great or small without it.” My own capitalization of the word ‘him’ in the second half of the phrase is suggestive of the ideal that God has formed Man from himself to be an agent of the God-Self, capable of doing the ‘work’, to speak and act on things ‘great and small’ as His agent. In this paradigm, the Soul is a spirit-force that is drawn from Divine influences that are above and beyond the other natural forces that have been given unto angels; such as Authorities, Powers, and Principalities. Thus, there has been an ongoing war between those forces that were conceived in creation as ‘beings of creation’ that are partially opposed to the Soul having the gifted ‘likeness’ of the Creator.
This indifference has been at the heart of so many religious debates as to the deeply rooted problem of Sin and how it ever began. One supposes that when an absolute superlative God creates that they, suggestive of the Triadic nature of God, could and should have never allowed a condition the likes of Sin to ‘interfere’ with their ideal or any part of the process. Why then, and how, did the quandary of Sin enter the equation at all? If we consider the accepted emotions of most Christian churches, by the ideal seemingly set in scripture and the contention of the ages, as literal disturbing waves in the cycles of perfection (both divine and cosmic), then the pattern is appointed to revolution – rooted in fatalism, catastrophe, and a judgmental script to the end of all things. Sin is then the undoing of Man as Man. If one removes the current misinterpretation of these things then the chronicling of scripture and the course of Man is and has been set by divine ordinance from conception, and none of this ‘dark-horse’ view is true. For why would God seek to devastate or debilitate Himself through a creature of creation that is in his ‘likeness’? Is God self-destructive, or are we, in the lesser realms of understanding – lost in an attitude of imperfection – the destructive element?
The Bahir  presents the question; if the righteous wanted, they could create a World. And so, what is it that interferes? As it is written (Isaiah 59:2) “Only your sins separate (between) you and your God”. With this in mind, it is Sin that keeps us from being fulfilled, complete and absolute, as the ‘likeness’ of our being would be as it was in the beginning, without differentiation of the Father. We are not designed to be as God, but capable of great things, just as in the God-Self, and therefore capable to create at the same level – to create Worlds. And what is this Sin? The term “Satan” translates as ‘turning aside’ (Satah, S’teh), since this stems in forces that turn away from or ‘repel’ righteousness. The first occurrence of such ‘turning away’ took place in the Angelic Realms of the Second Heaven, long before Man ever entered flesh, as the Lord of The Pit (in the Da’at) sought to place himself as an equal unto God. And this theocratic legend remains firmly rooted in every ‘creation’ theme known to ancient man, where the very forces of absolute creation are drawn out and a lesser ‘primal’ essence of creation unfolds to pollute it. Its contour is set in the stars and the planetary motion of local systems, and it is the very basis for the Soul (consciousness) to reside in tandem on this side of the divine coin; in the ‘echo’ of physicality. Yet the manner of this transgression is not rooted in anything physical, and is therefore purely spiritual in nature.
We find that Abaddon is the Lord of this Pit (Revelation 9:11), and is thusly compared to as Satan. Abaddon means ‘destruction’, that is dynamic ‘resistance’, the cosmic opposing force to Creation, an imbalance of the Supernal natural. By comparison, the force of ‘destruction’ is the ‘turning away’ from Creation, such that this is the hidden force that lies buried in creation, as a obscured energy, ‘covered’ by the greater intensity of Creation itself. It is like the Echo, weaker than the initial ‘wave’, or spoken command, yet a parallel aspect, by cause/effect, that is inherent in the Calling of Creation. [Refer to Job 26:6] This ‘hidden’ nature is just as active in the creative force that is Omnipresent in cosmic design that in turn creates the disposition of ‘free-will’. For example, we are at the dawn of a computer age that allows machines to think in terms of ‘maybe’, rather than the single natures of yes/no, on/off, as in typical binary notation. It is called ‘firmware’ in the industry, and it has allowed “Artifical Intelligence” (AI) to rise from silicon chips and the world of digital media. In some ways, we have given life to that which was inert and unconscious, and attempted to command something to rise from nothing; a cosmic crime that has seemingly repeated itself many times over.
Still, this nature to demand more than what something is worth, by divine perspectives, is a moot point. The Wisdom of God is absolute, and the cosmic playing-field is drawn in cycles and seasons (Genesis 1:14) that are given to motion that is resolute. And the Soul reflects God in His creation. Yet it is said that God ‘creates’ evil, such that Creation refers to ‘something from nothing’ (Bahir: 12). In the Universe of Tohu [Chaos] is the primal point of creation, the actual core of the separated space generated within God-Self. The essential realization of creation is the conception of Peace, as extension is the act of reaching towards a goal. This is where all opposites are resolved, in the realization of Peace, the reconciliation of dynamic opposites; between Creator and Creation. This can only be achieved through ‘tension’, the intrinsic result of motion that is mutually outward and inward concurrently. Chaos defines the conscious intensity of Sin, as there is a ‘turning away’ from Perfection in the forceful sequence of Creation. And this ‘conscious intensity’ is alive in the uninhibited limits of the human essence. Without the ‘tension’ built within separation itself ‘free-will’ doesn’t exist, and creation doesn’t unfold.
Creation by God therefore includes the existence of Evil, otherwise He is not all things, and there must be forces outside of Him that intervened and disturbed His creation. Since the very definition of God includes ‘all things’, Evil is inevitable for the progression of Creation to persist. And it can easily be stated that without the presence of Evil, that introduces ‘free-will’, God allows choices within creation and its creatures, and the ‘firmware’ in angelic and human design must operate under some disposition that is also inherent. This nature should be easy to define by our own terms. It’s the Id, defined as; “One of three divisions of the psyche that is completely unconscious and is the source of psychic energy derived from instinctual needs and drives – compare: Ego, Superego”. (Merriam-Webster) This inherent nature is also Triadic in structure, as it is ‘one of three’ partitions that define human nature. And what should seem odd is how it is also defined as an ‘unconscious’ nature, as if there is no way to accurately identify it. It remains obscure, and yet it is diverse enough to allow forces that are otherwise very conscious to flow through us. Are we then, perpetually caught between the angelic and the demonic, the Powers and Principalities of Divine Extension? (Ephesians 6:12)
The translations of Abaddon and Satan are unique to Cosmic Law, since they are both terms rooted in Sin [chata: khaw-taw – Hebrew]. Within the motion of ‘destruction’ it is ‘turning away’ from creation, such that the spiritual essence is inconsistent with progression that is the purpose of Creation. Creation seeks to proceed, while other forces seek to recede, to ‘move away’ or out of the initial flow. It’s interesting to note then that the translation of Sin is a form of moving away, as in ‘missing the mark’, that is the actual translation of Sin; such that it is inconsistent with the progression of creation. When one seeks to ‘cause’ destructive vibrations the resulting ‘effect’ or consequence is not instantaneous — where most often the lack of self-discipline becomes greater, not less. The ‘effect’ wave is then extended, and in many ways can be drawn over long periods of time, regardless of this condition or some other condition, in this life or another. In order to bring stability back into ones presence requires more effort than the initial outburst, and physical energy is stressed if not completely lost. In that interim of time one can change the heart and mind, tuning ones aim to mend the damage set by the ‘cause’. And in most instances, the cause generates from within, just as it has for all of Creation. Yet, anger is also mercy and invigorates discipline, correction and transformation. The force can then ‘turn’ again and initiate healing, enlightenment, and liberation from karmic disorder. In this way, it is the very course of Sin (tension) set in creation that provides a process of its own construction, a force that is known as ‘Tikkune’ to the Kabbalist.
Tikkune is the level of correction, repair, mending or healing of the Sefirot (spheres) to the ideal or original state in the spiritual work of the Soul. And the Soul is God stepping out through God-Self operating through ‘free-will’ to seek self-recognition. In full circle of this then, our activity in creation is the only flow of progression or regression that Creation can know, and this course of existence builds or hinders creation in waves that must be balanced by our own actions or those of the Holy Spirit; the divine communicating force that preserves Creation. In view of this, creation is a river set on a course to approach the open seas. It will be held up in earthbound distortions, as in high or low ground. It will be caught up in lakes or cast over high falls, as it shapes and cuts its way across the landscape. Yet, not a single drop of it will ever reach the coast of the ocean in a single course before being taken up and formed in cloud and storm to be set in some other way, in some distant land. The very motion of water in this way follows the course it is given to, without question and without remorse, and still, every moment of life seems to be put against us as we ‘turn away’ or ‘miss the mark’ with ourselves and each other. We can recognize these cycles of heaven and earth as we view them from this side of the cosmic mirror, the side that Man has been drawn into, but that is only part of our vision. For what the eyes see the mind can decipher, but for what the heart can hear, that is another story all together.
For the Soul, even as a divine entity, the so called visible cycles of this physical realm are temporal and inconsistent. We have been trying to grasp just a glimpse of the big picture, even though it is larger than words can tell or our brain can understand. In the Kabbalic tradition there are these portions of divine knowledge, seen through small slits in the cosmic curtain that divide the physical from the spiritual; it has been enough to give the mind something to ponder. Still, the physical side of our journey is only half of the balance scale – the side that Earth resides. So, where did that come from?
In the Kabbalah there are sides, or partitions to the Soul, having fives levels that in turn correspond to the Sefirot and the extension of Universes (Olamot) that are spoken of in the Sefer Yetzirah, the Book of Creation. Only the inferior three (Beriyah/Yetzirah/Asiyah) are drawn down into physicality, such that they are the essence of physical being. These are spiritual states that are known to the physical world, as in the chart below. Neshmah/Breath is founded in Genesis 2:7, when the ‘breath of God’ is given into flesh and spiritual animation is set in a physical human form, even though it is the Soul that makes us human, not the body. Ruach/Wind-Spirit is the ‘stream’ of divine breath coming down to physical man as a ‘wind’. When it resides in man, it is Nefesh/Soul, where Nefash means ‘to rest’. The superior two (The Kadmon/Atzilut) are stated as being Makifin, or Envelopments, such that these aspects cannot enter the physical human mind; they are from a hidden force, extended from an Eternal source for a world that is yet to come. These two higher levels operate ‘out-of-time’, in a supernal level that lies in dimensions that are beyond and outside of the physical essence of the cosmic mirror. They are set above, by what divides the physical Heaven in what is ‘seen’ from the Supernal Heaven that remains ‘unseen’. In this way, Chayah/Vitality is the ‘breath’ in a primal state, one that exists before it is drawn downward. This is the ‘breath’ that is still within God-Self, as a ‘connected’ part, as if the Wind is ever-flowing. At the level of Yechida/Uniqueness, the ‘breath’ is held in thought and desires to be given, considering that Creation is called into motion by the final quest of it; the liberated and returning essence of the Soul. In this way, Yechida is the God-Eternal desire that nourishes Chayah, or the Forever God-Self nature of the Human Soul; as the Soul is created, having a beginning without end that is unified in an eternal God.
In terms arranged by most theosophical schools of thought this is as an energy river, one that is set in cycles and courses for its development towards greatness. This is not to say perfection is an ego driven force, as it’s drawn in forces that are without ego or sense of self. Yet the Self is the only portal that one can develop within – the very reason God had to cultivate the Self in order to experience the absolute. There is no self in the absolute, which may be the reason that Man is designed to allow God to witness Creation at a level that He could not otherwise experience. Thus the essence of the Soul is drawn in the act of God ‘going for a walk’. In order for a superlative entity to be exposed to who, what, why and where they are, and how that exists, then a process to ‘look within’ is required. This is in essence the very same expectation that Creation has for Man, to experience what lies within. In the cosmic sense, the entire act of Creation is ‘mirrored’ in the Man, and the human form given to him.
In the Sefer Yetzirah (3:6), the soul is related as the ‘counterpart’ of the body. Every essence set in the Soul has a direct relationship to activity set in the body. The human form is a microcosm of the supernal Man, such that the Tree of Life shares position and application of the Sefirot with the body. These are as ‘channels’ of common expression and activity. This is viewed by the Man sitting on the Throne, seen in Ezekiel’s vision. (Ezekiel 1:26) The supernal form then ‘mirrors’ the array of the Sefirot, as the ‘absolute man’ reflected in the ‘physical man’. For some, this can be related to the Adam Kadmon figure set in the highest universe flowing through all states of dimension into the lowest or furthest extension found in the physical state. Thus, as found in Genesis 2, a ‘mirrored’ form was required for the Soul to enter into since, as spirit entities, the overt entrance of Soul into lower levels of physicality (earth, vegetable/plant, or animal forms) had to cease, thus the Flood was to destroy the ‘old’, or bestial form of man.
In mirroring the body to the Tree of Life, Shin is the path drawn between Hokmah and Binah, the upper horizontal path; Alef is between Chesed and Gevurah, the central horizontal path; and Mem is between Netzach and Hod, the lower horizontal path. Shin is therefore set through the Head, with Alef passing through the Chest, and Mem through the Hips, or lower abdomen. The Head then represents the ‘creative’ center, as Fire; the Chest (Lungs) is the Air center, as in inhaling and exhaling; and the Lower Abdomen is the ‘receptive’ center, represented by Water. The Earth focus in all this, of course, is the Body itself, being drawn from earth as the Adama clay. In many way then, the aspect of the Head is the super-conscious path set in Binah consciousness; the seat of Thought. The aspects of the Lower Abdomen, or belly, is seen as being completely subconscious, paralleling Hokmah consciousness; the seat of Unknowing. For this reason, the mind center of the Head maintains both the Ego and the Divine Self, where the Lower Abdomen is without either essence and represents worldly desire and earthbound perception. It is from the lower abdominal center that meditative energies gather to rise – the flow of Chi or Kundalini, as Pranic Energy (Spirit/Body Stream) – slowly engaging the higher energy centers of the Chakrian Path. Breathing borders on both conscious and unconscious activity, as one breathes without thinking but can also learn to control this pattern of inhale/exhale. The central stream in the Chest is therefore associated with both Hokmah and Binah consciousness, a center that is given to strong meditative techniques. In many ways, gathering and streaming this force can either be enlightening or disastrous for the soulful Initiate. All of this will be discussed more in other chapters.
In order to bring both the worlds of Soul and Sin together one must be able to understand that in order for the Soul to transpire a course of ‘tension’ is applied. For many of us, this is not easily accepted as we tend to feel that Sin is the thorn in spiritual progress, so why was it ever allowed? As stated before, it was unavoidable, as the extension of Creation is both outward and inward at the same time, thus, the friction that is inherent in ‘motion’ is critical to existence and remains intrinsic without compromise. Was it foreseen by God? Yes. Still, the natural path of creation, consciousness and self-realization, is one of learning. The art of learning is not easily passed as the teacher must explain to the student a pattern of thought that must be understood and accepted in such a way as to express the ideal from one mind to another mind. What lies in between is the horror of being misunderstood, unaccepted, as in Rebellion, or the complete inability to grasp anything at all from a given perspective or ideal. In other words, what part of learning is easy?
I’ve been approached many times by those who feel some of my methods seem hard to grasp, drawn in challenging and tricky language, and so it passes right over their heads. This is probably true, and I apologize for that. Still, what part of a mystery do you think is easy? If the whole of creation was a piece of cake, designed only for the simplest of minds, or the simplest of creatures, then the point of contest, in the battle of question to answer, destruction to (re)building, would be worthless, and the Soul gets nothing in return. There is no success in easy, no silver platters. There is no progress in cheating or lying, no awards for just showing up. There is no way to rise to any degree without work, and it must be challenging in order to become real to the student. No task is without conflict. And the most powerful Love is hard Love. Just as the most intense emotion is physical emotion.
For Angelic Man, a divine being that is greater than its counterpart of mere Angels, the course is more set in its ways as it is drawn by a Superlative God, through a Great Divide of the God-Self that in turn resembles all of Creations creatures, great or small, as direct extensions of its Absolute Nature. But creatures are just that, creatures. And Man is not meant to be one with them, as his course is drawn in natures that are flowing straight from the Divine Well into a Physical Spring. The Supernal River that connects these sources of the One is the same One that nourishes all things, but there is a difference in how the “Agent of the One” is given existence. As mentioned before, what is drawn in creation is simple and complex. The simple remain as basic elements of the machine, and therefore operate only FOR the machine. The complex has only one Agent given to this position, the Soul – in the direct ‘likeness’ of the One in a state that is capable of viewing itself as the One – as the key practitioner of Witnessing the One. Mankind is a creature of worship, just like the angels, but his sense of duty is far greater than theirs; Man is set on a journey that is to experience Creation in all its levels and states of existence – the primary reason that the Soul has more than one aspect of divinity – since it has all of them! The angels do not.
The Cosmic Curtain, for lack of better definition, what is dividing the Edge from the Core, is in precise reversal of what we would first assume. In this light, the Core is more so the outer boundary and the Edge is the deeper, illusive center. At the extreme outer edge of creation is the Absolute Light, the source of the Infinite Light that is the diverse stream of creative energy that then pierces into the void of the No-Thing, limitless and without want or need – other than to know its own Heart – entering towards the inner sanctum of a Divine Supernal Heaven. In this way, all of creation is within God, even though defining Him as a perimeter or frontier to anything less than Superlative is controversial, for where is the edge of God? This in many ways is the best ideal, as the source is capable of drawing from the outer regions of itself to feed the confined precincts of ‘It-Self’. Picture it, if you can; God standing on the shoreline of what is limitless holding a single (or multiple) sphere of destiny that we call Heaven in His hand. The image is more than poetic, it’s Divine – far more than we could ever possibly realize.