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INTRODUCTION


1. WHAT IS KABBALAH?

2. OTHER PATHS TO KNOWLEDGE

3. PYTHAGORAS

4. THE TAROT

5. ADAM KADMON

6. ACT OF CREATION

7. THE TREE OF LIFE

8. THE FOUR WORLDS

9. HOD & NETZAH

 10. LIFE IS EVERYWHERE

11. LIFE AND DEATH

12. REINCARNATION

13. PSYCHOLOGY

14. THE VITAL PRINCIPLE

15. SYNCHRONICITY

16. TZIM-TZUM

17. BODIES OF MAN

18. HUMAN MIND

19. LILITH

20. KNOWLEDGE

21. OF ANGELS AND MEN

22. CREATION IN  GENESIS 2

23. THE LETTER YOD

24. TWENTY-TWO LETTERS

25. THE NAME OF GOD

26. THE ZOHAR

27. ABRAHAM AND SARAH

28. THE HEBREW LANGUAGE

29. THE PATRIARCHS

30. MALKHUT - THE LAST SEPHIRA

31 THE MYSTICAL KABBALAH

32. BETH – THE FIRST LETTER







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30. MALKHUT - THE LAST SEPHIRA

 

Malkhut (also Malchut, Malchuth, etc.) in Hebrew means Kingdom, or kingdom of the Earth. It is everything that we see around us, and not only things of the earth, but also the visible universe, particularly our solar system, The Sun, the planets, the stars, everything that is made of solid matter. This is the place where the energy that originally emanated from God finds its expression, its final shape — at least in this emanation, this existence. Unlike Theosophy, which has its doctrine of the planetary chains and rounds of manifestation (manvantara) and non-manifestation (pralaya), the Kabbalah does not concern itself much with this kind of metaphysics, and only concentrates on the one manifestation of Divine energy that we experience. H. P. Blavatsky in her Secret Doctrine or A. P. Sinnett in his Esoteric Buddhism, together with other theosophical writers, agree, that in this round of involution into matter of the planetary chains and globes, the lowest point of materiality that is attainable has already been reached.

The following excerpt comes from Fundamentals of the Esoteric Philosophy by G. de Purucker:

… the doctrine concerning our own planetary chain, what are commonly called the seven rounds, meaning that the life cycle or life-wave begins its evolutionary course on globe A, the first of the globes, then, completing its cycles there, runs down to globe B, and then to globe C, and then to globe D, our earth; and then to globe E, on the ascending arc, then to globe F, and then to globe G. This is one planetary round. Then ensues a planetary nirvana, until the second round begins in the same way, but in a more "advanced" degree of evolution than was the first round. Please note that one such round is a planetary round. A globe-round is one of the passages, one of the seven passages, of that life-wave during its planetary round, on any one and therefore on and through each of the globes: when the life-wave has passed through globe D, for instance, and ends its cycles on globe D, that is the globe-round of globe D for that particular planetary round; and so with all the globes respectively. There are seven globe-rounds therefore (one globe-round for each of the seven globes) in each planetary round. Furthermore, when seven planetary rounds have been accomplished, which is as much as saying 49 globe-rounds (or globe-manvantaras), then ensues a still higher nirvana than that between globes G and A after each planetary round, which is called a pralaya of that planetary chain, which pralaya lasts until the cycle again returns for the new planetary chain to form, containing the same series of living beings as on the preceding chain and which are now destined to enter upon that new planetary chain, but on a higher series of planes than in the preceding one.

Next, when seven such planetary chains with their various kalpas or manvantaras have passed away, this sevenfold grand cycle is one solar manvantara, and then the entire solar system sinks into the solar or cosmic pralaya. Our own sun is then extinguished, suddenly, like a flash of light, or like a shadow passing over a wall. After just a "flickering," finally the light goes out, and the great mass of entities passes into spiritual realms far higher than any of those attained during the highest point of attainment in the period while the solar manvantara lasted, because they are then entering upon their solar nirvana.

Diagram from 1st  volume  of The Secret Doctrine by H. P. Blavatsky

The seven parallel lines represent, if you please, the seven planes or worlds of the solar system. Above or on the lowest line of these seven let us place a circle to represent globe D, our earth. On the next plane above we also place two more circles to represent the two globes immediately above our own, called respectively C on the left and E on the right. On the plane above that we place two more globes, and call these respectively B on the left and F on the right. And on the plane above that, the fourth cosmic plane counting upwards, we draw two more circles to represent the two highest globes of our chain, respectively A on the left and G on the right.

        We should be able to see immediately how close the two doctrines; the Kabbalistic and the Theosophical, really do come. Where the Theosophists talk of globes, substitute sephiroth; the three Supernals are on the Blavatsky diagram represented by a triangle. The four worlds are there as well, as are the seven lower sephiroth. Malchut, as the globe “D”, is at the lowest point. From here on, the way can lead only upwards, and it is our task as humans to take the creative energy again up the Sephirotic Tree. Malkhut may be the lowest sephira, but it is still a reflection of the Divine, in accordance to the Hermetic maxim “As above so below.”

When we come to the end phase of Malkhut, we find that nothing is easy, that nothing is free; here things have to be worked for, earned with “the sweat of our brow”. In the other phases, everything evolves more or less automatically, as the Creator had already emanated the “blue-print” of what will be created and everything flows in that direction. At our level, the level of Assiah, we have to make discoveries, we have to work for every goal, and we have to meet all the restrictions of Tzim-Tzum, which on this plane of existence are especially strong. Wealth that might come to us without labour only has negative trappings. In other words, a wealth that we suddenly inherit or otherwise acquire without having to expend a great deal of effort, carries with it all the usual worries, without having the flavour, the satisfaction and the happiness that we would normally gain from a well done task.

        Between the world of Yetzirah, also known as the astral world, and the physical world of Assiah, there is a curtain known in Hebrew as Mesekh. In the area covered by the curtain, between the world of dreams and the world of reality, there is the sphere of operation of our will, but there is also a certain activity on the part of the negative shells that prevents our dreams from becoming true. Thus we might be moved to say: “Oh, I can’t do it,” or “It’s never been done before!” — that is to say, we are being pushed into a state of lethargy that precludes a link being formed between the thought and the fulfillment of this thought. Thus we might momentarily become most enthusiastic about a certain idea, only to have cold water thrown over it in the next moment, sometimes by others around us, but most likely by ourselves. For a person who wants to enter the path, it is important to be aware of this, and understand why such influences might be causing these sudden changes and weakening of resolution.

This kind of negativity, this pull into the black hole, prevents the idea from being realised; the curtain does not allow the creative energy to enter the final phase unconnected. The removal of the curtain can be achieved by converting the desire to receive into the desire for the sake of sharing. If we can say to ourselves: “I’m going to do this and when I do it, I will use it for the purpose of helping humanity!” — then we find that the negativity disappears and we can forge ahead. But it would not do just saying it to yourself without being absolutely sincere, and expecting that it would work. Only people with unreservedly clean conscience can achieve this and remove the curtain of Mesekh. We have to have the genuine desire to receive, to be able to bring about friction, change and correction.

Some people live in a negative limbo, where they might constantly dream only about winning Loto and being able to go on holidays to Hawaii and Disneyland. Others live in a circular context; they have transformed the desire to receive for themselves into the desire to receive for the purpose of imparting. The fourth phase is steeped in negativity and we are subject to its influence. We live on a battlefield, surrounded by the negative forces that are constantly attacking us and by the positive forces that are defending us; it is entirely up to us whether we are going to spend our energies on one or the other side. If things are against us, we can turn the tide by positive thoughts and actions, never forgetting that fulfillment precedes desire and that effect is contained within the cause. We have once tasted the flavour of perfection in Unity, though we do not remember it with our conscious minds, nevertheless our blood and bones retain a memory of it.

 

TO: 31 THE MYSTICAL KABBALAH




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