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Geburah, Hebrew, GBVRH, "severity, harsh, judgment," is the fifth Sephirah of the Kabbalah Tree of Life. It is also called Pachad, "fear." In Kabbalistic theory this Sephirah is ambivalent, opened to both good and evil, and some suggest the Geburah is how the Qlippoth, evil powers, originally entered the universe.
Name of God: ALHIM, GBVR, Elohim Gibor (Gods of Power)
Archangel: KMAL, Kamael, (He Who Sees God)
Angelic Host: ShRPIM, Seraphim (Fiery Serpents)
Astrological Correspondence: MDIM, Madium (Mars)
Tarot Correspondence: The four Fives of the pack
Elemental Correspondence: Fire
Magical Image: A warrior king (in some versions a queen) in full armor, standing in a chariot
Additional Symbol: The pentagram
Additional Title: PChD, Pachad (Fear)
in Atziluth - orange,
in Briah - red,
in Yetzirah - bright scarlet,
in Assiah - red flecke with black
Correspondence in the Microcosm: The will in Ruach
Correspondence in the Body: The left shoulder
Grade of Initiation: 6=5, Adeptus Major
Qlippoth: GVLHB, Golohab (the Burners)
Corresponding text taken from the Thirty-two Paths of Wisdom: "The Fifth Path is called the Radical Intelligence because it is itself the essence of Unity, uniting itself with Understanding, which emanates from the primordial depths of Wisdom."
Geburah, din, reflects the judgment of God. This is synonymous with the rigor of God reflected from Binah and provides universal discernment, the principle of concentration, distinction, and limitation; it produces divine "contraction," in the heart of Malkuth, the plastic cause. The judgment of God establishes the standards and limits for everything created, such precision forever existing in God's judgment, and revealed through this fifth Sephirah. Malkuth, the cause of such judgment, inevitably effected by it; thus, the creative receptivity is awaken in the world, allowing for divine contraction and into this void the expansion of the world occurs.
Thus, one clearly sees that what is in the macrocosm occurs in the microcosm. This definitely does not mean that what is in God is in the world; no, but rather, what is God is in the world. The essence of God, God himself because there can be no distinction between God and his essence, through his judgment of all created things is in the world; and thus, the saying, As above, so below A.G.H.
Greer, John Michael. The New Encyclopedia of the
St. Paul, MN, Llewellyn Worldwide. p. 190
Schaya, Leo, The Universal Meaning of the Kabbalah, Secaucus, NJ, University Books. 1971. p. 65