In Kabbalah, the Jewish mystical tradition, we find intricate descriptions of the subtle architecture of consciousness. Today, we're going to delve into one fascinating corner of this architecture: the first level of what's called the "brains of maturity," a concept found in the Sulam commentary.
Now, what exactly are these "brains of maturity?" The Sulam explains that the first level is composed of the first three sefirot of Bina, which are established as undefined and undefined. Abba and Imma Ila’in literally translates to "supernal father and mother." This is the name for the partzuf (divine "persona" or configuration) formed out of the first three attributes of the level of Bina. The text references that this was ejected from the head of Arikh Anpin as a result of the second constriction and the ascent of Malkhut. Don't worry if these terms sound strange; we're just setting the stage for a deeper understanding.
What's really interesting about Abba and Imma Ila’in is that they embody the mystical meaning of the verse "For He delights in mercy." The text references this point is extensively explained in prior sections. They never receive Ḥokhma. Ḥokhma is often translated as "wisdom," but here it signifies a particular kind of divine light. Instead, Abba and Imma Ila’in only receive the light of giving, or "mercy."
Think of it this way: Bina, like all Bina levels, doesn't receive the light of Ḥokhma directly. Instead, it channels the light of giving. Therefore, in their case the yod never leaves their avir. Avir (air) is the mystical meaning of the height of ruaḥ (spirit), which is the light of giving.
Okay, that's a lot of terminology! Let's break it down. What does it mean for the yod to never leave their avir? Well, the state of avir is retained for the first three of Bina, as they remain unchanged in terms of their relationship with the light of Ḥokhma even after Malkhut descends from Bina. This is a height of ruaḥ because this light is associated with Ze'er Anpin, a level that is primarily the light of giving, with an illumination of the light of Ḥokhma within it. This light of ruaḥ can be thought of as the "air" (avir) environment within which the light of Ḥokhma is enclothed. In the partzuf of Abba and Imma, this light of giving is considered the actual first three, and they therefore have no reason to remove the yod from their avir.
The Sulam commentary goes on to explain that these levels are called the mem of tzelem. The letter mem has the numerical equivalent of 40. In its word-ending form, it's shaped like a closed ring. This alludes to the fact that they contain four "brains": Ḥokhma, Bina, the right of Da’at, and the left of Da’at.
Now, Da’at is interesting. There are different ways to count and categorize the sefirot. The most well-known count is that of ten, comprising Keter, Ḥokhma, Bina, Ḥesed, Gevura, Tiferet, Netzaḥ, Hod, Yesod and Malkhut. The text references that this count can be thought of as the “core” sefirot, the root ingredients of everything in existence. But, another count of ten sefirot removes Keter and adds the sefira of Da’at after Bina. Da’at isn't a true substitute for Keter, as it is not one of the core sefirot. Instead, it is a pseudo-sefira formed during the process of rectification of lines. Because this line is a mediator between the right and left sides of giving and Ḥokhma, it is said to have a left and right aspect.
Each of the brains is comprised of ten sefirot, and thus they are forty sefirot, the numerical value of the letter mem. The letter mem also alludes to the closed form of the brains, like the ring that is the shape of the mem, preventing them from receiving Ḥokhma. The first three of a level of Bina do not receive the light of Ḥokhma (only the light of giving), but serve as a conduit for the light of Ḥokhma to travel to the levels below.
So, what does all of this mean for us? Well, it gives us a glimpse into the Kabbalistic understanding of how divine energy flows and how different aspects of the divine interact. The idea that the "brains of maturity" are structured in this way, with Abba and Imma Ila’in prioritizing giving over receiving, offers a profound lesson. Perhaps true wisdom lies not in accumulating knowledge, but in channeling compassion and generosity. It makes you wonder, doesn't it, how we can cultivate these qualities in our own lives and minds?