How deep is the abyss of Daath?

In the Gospel, according to Matthew (4:5-6), Satan led Jesus to the pinnacle of the temple and invited him to throw himself into the void so that his angels could rush in and thus prevent him from hitting even a pebble with his foot. The temptation is clearly “provocative,” and the immortality of Jesus Christ-man could not be tested before the appointed time. Therefore, Jesus’ apparent resistance is only the logical consequence of a plan in which he is a principal actor fully aware of risks and results.

In Kabbalistic terms, after the fall of Lucifer, in fact, the sefirah Daath, placed directly under the crown, became a dismal abyss, and all paths connected to it were “degraded” to bring forth the sefirah Malkuth in the material world of Assiah. The “lower” Shekinah initially placed in Daath (the upper Shekinah always remained in Binah) was thus “lowered” to a much lower level where, unlike the luminous sefiroth, it did not enjoy the “privilege” of being God’s living, life-giving presence at all.

Sephirotic tree with Jesus pushed into the abyss by Satan

The original tetragrammaton (yod-he-vav-he) united through the vav, the son in Tipheret, the Shekinah in Binah (primordial mother united through the yod, the primal seed, with Chockmah) with that in Daath, but, after the fall of Lucifer, an order had to be restored so that the “drama” of creation could return to its higher level (in practice, it was necessary to “inject” the diffuse awareness of the cosmic level of Yetzirah to the material level of Assiah).

To do this, the Christian tradition I placed in Jesus Christ, permanently represented by the Sun of Tipheret, the element of union with a new Shekinah (which in Malkuth approaches and clasps in tight embraces to the Tantric Shakti), far removed from the original Daath but certainly capable of “redeeming” humanity otherwise doomed to remain trapped in the material world of Assiah with minimal chance of “massifying” astral level awareness (Yetzirah) and spreading it to all humanity.

At this point, one wonders how deep the abyss left empty in Daath can be. The first image that may come to mind is the ordeal that must be endured by the candidate who, from the mental world of Briah, desires to reach the indescribable divine of the world of Atziluth (the supernal triad Kether-Chockmah-Binah), compared to the image of Jesus placed on the pinnacle of the temple.

The answer to this (apparent) question is already inherent in the answer: the immolation of the messiah Jesus Christ would (again, according to Christian tradition) ensure the reopening of an energy channel for which there was previously no need (since the material plane did not exist at all). The depth of the abyss thus becomes an absolutely and purely subjective element: just as a puddle can drown a gnat, the same is a game for the child not too accustomed to the mother’s calls. Transposing, the greater the awareness of the astral plane as the level toward which to direct most creative endeavors, the shallower the depth of the abyss will be for those who, upon reaching astral maturity (without temporal limits), desire, hoisted on the throne of Tipheret, to leap “down” to Daath and reach in one leap the limine of the triad that makes man once again “the image and likeness of God.”


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