The question of the broken shells or the first creation which gave birth to the Qlippoth is one we hear very little about. While there are some useful texts on it available, in general, the presentation of the Qlippoth is limited to presenting it as a sort of series of Hell Realms or as some modern authors call it, “The Shadow Side of the Tree of Life.” While this has value in dealing with the various negative forces presented in many of the texts on ceremonial magic, it is often beyond the capacity of many in their day-to-day practice in a busy life to directly address. For this reason we present some ideas here to provide you with a foundation for continued and improved spiritual practice as well as quality of life as a whole. For if spiritual practice does not improve the quality of our life on some basic levels then of what use is it to the average person?
To this end, let us remember that the first creation from which the Shells are the surviving remains was a creation based on the energies of Geburah, or the powers of severity as expressed through these highly focused force. This force is essential, but when done to an excess or as a primary tool for all situations ends in destruction. Think of the old phrase, “Give a boy a hammer and everything becomes a nail.” While that may be good for making the rough ashlar smooth, over done and it will ruin the work completely by shattering it into many pieces. Here we understand the often repeated phrase in Tibetan Buddhism, “A little bit of anger can destroy a lifetime of good work, just as a single spark can burn down a forest.”
This destruction of the primordial creation is referred to as the ‘Kings of Edom’ or the period wherein severity and judgment ruled without the benefit of Chesed, or Right Mercy (Benevolence) or Tiphareth (Harmonization). This means that in the first efforts, primordial chaos generated or created a host of beings with each having little or no (conscious) connection to the other. This lack of realization of their interdependent relationships resulted in their inability to interact in a benefic – even if rudimentary -manner. Thus, they self-destructed through their own selfishness. For clarity, this selfishness expressed itself in cruelty and obsession on the psychic dimension, and ignorance on a mental level. Nothing of a physical nature existed at this time, or at least, physical as we understand it. The ‘sparks’ that survived would then become ‘trapped’ in or form the basis for matter. This is often called ‘The Fall” but is not a fall into matter, but a densification of energy and with it, the creation of matter. The World of Action, Assiah, is the result of this first failed world according to Kabbalah. It is also the reason we have the necessity of Redemption or Restoration, also known as Reintegration. This can only be done through enacting the qualities of Tiphareth and Chesed. Thus, everything that exists has some degree of consciousness, or energy, of the Divine, or Original Light.
On the Path of Return to this Original Beingness, or Light, Life, and Love, we must rectify the difference between material form and the archetypal ideal. This is the Great Work of bringing ourselves and that which we come into contact with into a realization of its inherent perfection. TO bring out the hidden fire or Light trapped in matter. Or, as it is said in the Golden Dawn initiations, “I am the rescuer of matter” and as Jean Dubuis stated, “a man capable of remaining in Tiphareth has ‘spiritualized’ his matter, has formed his glorious body, and has obtained the power to go beyond incarnation.”
This inherent perfection is realized through faith and confidence in ourselves and our capacity to realize and express it. This is a a thought, energized by a feeling, brought into action. This action is here, real, and tangible in the World of Action. Meditation is the start, not the end of this process. Karma is ‘action and result’ and it is here, by completed actions that we generate and direct the energies that will result in the causes and conditions for our Rectification. This reunification however is not limited to us, but has a sphere of influence that positively affects those we come into contact with both directly and indirectly. The primary tool for enacting this rectification is simple and direct: Charity.
In previous essays we have pointed out that there are three paths to Tiphareth. One of these, from Netzach to Tiphareth, is critical in understanding the role of survival in death. Jean Dubuis has spoken about this Path in particular and its relation to the “Lake of Memory” in classical literature. In classical Kabbalah Netzach means “victory’ as well as ‘”eternity” for in and through it, we experience victory over death, the path to immortality – the path towards Chesed and Beyond.
To make yourself like God you must be just or righteous, and that must also be accompanied by charity. To be righteous without charity is to be self-righteous, as only in action is truth realized. To fail here is critical, as failure to be charitable is little more than the restriction of the Qlippoth. Those who fail are acting like a Child of Edom, or Cain murdering Able, out of his own selfishness. Only generosity can overcome selfishness; only courage to be helpful can overcome the fear of loss in doing so. In our actions we display that courage, generosity, and wisdom are the basis for our progress on the Path.
Charity with proper intention, that purpose being the enlightenment of all beings, or in kabbalistic terms, to assist in the restoration of creation in a state of Light, IS truth in action. It is TRUTH, it is LOVE, it is KINDNESS, it is the seed of future beneficent fruit. It is what is often called, Karma Yoga.
TRUTH is the “Man of Light” and lives eternally. In the sacrifice is confidence that touches eternity, and thus has the seeds of regeneration within itself. This regeneration is found in Tiphareth and why self-sacrifice, or rather, the sacrifice of one’s selfishness, is the BASIS of enlightenment.
How is selfishness to be eliminated, or rather transformed? In classical schools it is done through offerings and charitable actions. Charitable thoughts are not enough, only actions count, as “actions speak louder than words.”
The highest form of charity is to provide the means for a person to make an independent living – to give of oneself. These means include loans, investment in a new business, grants, employment, and entering into partnerships.
Charity given in complete anonymity where neither side knows the identity of the other;
Charity given where the done knows the recipient but the recipient does not know the donor;
Charity where the recipient knows the donor but the donor does not know the recipient;
Giving to the needy before he requests it;
Giving after a request;
Giving less than one should but in a cheerful manner;
Giving ungraciously.
Over the decades we have asked that those benefiting from the Institute and its teachings assist in its continuation and sustainability. This very specifically and without exception requires the generosity of Time, Talent, and Treasure. Many have heard the call, and a few have replied. It is through those few that we have been able to accomplish the many translations, publications, video projects, classes, and out-reach programs that exist today. But today is today, and it is not tomorrow. The existence of the Institute into the future is dependent on – and it can be no other way – on each of you reading this communication and taking actions to secure that future. It is that simple. With that in mind, we invite you to support one or more of our projects, to enroll in a course, attend our annual conference in person or virtually, or to make a donations to these and other activities.
In supporting the Institute you will be supporting yourself and others on the Path of Return by providing a vehicle for continued instruction and Service. You will be expressing the qualities of Chesed and helping to bring Harmony, or the powers of Tiphareth into the world in and through your Works in this World of Action. You will know that when the Guardian of the Threshold asks you, “Why do you seek to enter into the Mysteries?” you can with a heart filled with courage reply, “In order to serve.”
