Voyen Koreis





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










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











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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31. THE MYSTICAL KABBALAH

THE MYSTERY OF CREATION

 

Concerning the Kabbalah, people use many different expressions to name its various aspects, thus there is often a talk about “the written Kabbalah” or “the mystic Kabbalah”, also “the ecstatic Kabbalah”, etc., but in reality the Kabbalah is nothing but the study of the mystery of Creation, of how the world came about and how the Creator moved from pure, eternal and infinite into the finite, created and manifested. This has to be the most intriguing question humanity has ever asked itself, and in the Kabbalah we can find the answer. Of course that it is not something that can be grasped by simply listening to one lecture or by reading a book; it rather is something that takes a long time to come to grips with. Once we understand it then we have within our grasp the knowledge of Creation, the most important answer to the most important question; what we are all about, why are we born, why was the world created...

One question, however, will still remain unanswered: Who created the world? While we will have to reconcile ourselves with never being able to fully comprehend the being and the intentions of the Creator, we can delve into it by looking at the handicraft and in it forebode a part of his hand. We have mentioned previously that there is an interconnection between the creation of the Universe and the coming into being of the alphabet. It is also known as The Word or The Logos. There are ten fiats, ten utterances, which appear in the book of Geneses, and which also correspond to the ten sephiroth:

 

Let there be light..!  (Gen 1:3) - Chokhmah

Let there be a firmament..! (Gen 1:6) - Binah

Let the waters under the heaven be gathered..! (Gen 1:9) -  Chesed

Let the earth bring forth grass..!  (Gen 1:11) - Geburah

Let there be lights in the firmament..!  (Gen 1:13) - Tiferet

Let the waters bring forth abundantly the moving creature that hath life..! (Gen 1:20) – Netzah

Let the earth bring forth the living creature after his kind..! (Gen 1:24)  - Hod

Let us make man in our image, after our likeness..!  (Gen 1:2)  - Yesod

Behold, I have given you every herb bearing seed, which is upon the face of all the earth..! (Gen 1:29) - Malkhut

A perceptive reader would have certainly noticed that I have only listed nine sephiroth, leaving out the first, Kether. Kether is the crown on the top of the head of the prototype man (Adam Kadmon), it is still partially attached to the Holy Ain-Sof, therefore it is implied rather then explicit, as are the above listed proclamations. It is suggested in the very first sentence of the Bible:

Bereschit bara Elohim et hashamayim ve’et ha’erets.

In the beginning God created the heaven and the earth.

 

Through the first sephira, Kether or the Crown, flow all the essences of the Creator into the other nine sephiroth.
 

The head of Adam Kadmon, from Kabbala denudata (Kabbalah Unveiled) by Christian Knorr von Rosenroth

MACROPROSOPUS

The Macrocosmic man (or Macroprosopus), also known as The Ancient One, or The Ancient of Days, is a blueprint of Creation. Man has 613 parts, i.e. 248 organs or limbs and 365 vessels. The law has 613 commandments, 248 of which are positive (orders like: do this, do that), while 365 are negative (prohibitions like: don’t do this or that).  Traditionally, the law (the Torah of the Jews) existed before the world was created. By this statement I imply that it was the hidden meaning that was already there. The Biblical stories that we know were superimposed on that concealed meaning; they follow the events that transpired after the Creation, these events, however, were meant to happen — I have indicated elsewhere that our perception of causes always preceding events may have to be revised.

We are trying here to find answers to some questions that are enigmatic to human beings. Why do majority of people in the present times not believe in God, in a soul, in the teachings of ancient wisdom? It is because they have no answers to such questions. Some people may read the Bible and they would say that it is only a story of a cruel God, full of people’s sufferings; people being made to wander in the desert, being visited by pestilence or famines, forced to make various sacrifices, etc. The same people will probably object to the severity of the following statement; the majority of mankind are born ignorant and are doomed to die ignorant as well, unless by a chance they trip and knock over a stone uncovering a door. If such a chance does not come to them, are they meant do die without any enlightenment, only with some hallucination that perhaps it might happen the next time..? However, chances do come our way, and they often come quite unexpectedly. The truth might be hidden in the most common, in the most vulgar, in the coarsest of things that surround us.

The first five books of the Bible are a mystical scaffolding on which the world was created; while this skeleton had been covered in he same way as man’s bones are covered by flesh, by the varied stories that appear in the Bible. Some passages (particularly those, which are so often a target of various jokers, for instance those where the countless generations are being followed and named one by one, filling up several pages) are hiding other meanings, other words, which require a key if they are to be de-coded. This is a huge field waiting for those who want to uncover it by using Gematria. But even by reading only the literal meaning of the words we still get something, because there are many folds and many levels of meanings.

 

ZE’IR ANPIN

Also known as Ze’ir Anpin, meaning Small Countenance. The mystery of Ze’ir Anpin is that it consists of six sephiroth; Chesed, Geburah, Tiferet, Netzah, Hod and Yesod, while as a Partzuf it becomes a complete structure consisting of ten sephiroth. A Partzuf is a rather difficult concept, which we will not pursue in a greater detail here, because it really belongs to the more advanced stages in study of the Kabbalah. Suffice to say that it represents the third and final stage in the development of a sephira, in which it metamorphoses from its expression as ten sephiroth that are contained in every one, into a human-like figure that possesses all available powers of intellect and emotion. A Partzuf can then interact with the other Partzufim (the plural of Partzuf), which was not possible before this transformation occurred.

Why do we talk first about six sephiroth, and suddenly here we have ten? Even though there were the six days of creation, we must remember that we also have ten fiats, the ten utterances associated with the act of Creation.  This means that the six lower sephiroth are expanded and the three upper sephiroth are doubled up within the body of Ze’ir Anpin. Thus Chesed of Ze’ir Anpin becomes Chokhmah, Geburah of Ze’ir Anpin becomes Binah and Tiferet becomes Kether, meaning that we have here a reflection like in a mirror.

Ze’ir Anpin is sometimes referred to as “the Higher Man,” the image of God, which the prophet Ezekiel saw in the “vision of the chariot”. There is an interconnection - the lower man influences the Higher Man and vice-versa. While this goes on, the lower man’s ultimate aim is to elevate himself and to emulate the attributes of the Higher Man.

Traditionally, Ze’ir Anpin is identified with the archetypal soul of Jacob, the grandson of Abraham. As the extent of the Partzuf Ze’ir Anpin fluctuates in accord with the deeds of mortals, so do the third patriarch’s two names, Jacob and Israel.

And God said unto him, Thy name is Jacob: thy name shall not be called any more Jacob, but Israel shall be thy name: and he called his name Israel. (Gen 35:10)

Only four verses later, however comes this:

        And Jacob set up a pillar in the place where he talked with him, even a pillar of stone: and he poured a drink offering thereon, and he poured oil thereon. (Gen 35:14)

Although God had just said that Jacob’s name would be Israel, he is still being called both names from this point on, and sometimes even in successive verses:

And Jacob set a pillar upon her grave: that is the pillar of Rachel’s grave unto this day. (Gen 35:20)

And Israel journeyed, and spread his tent beyond the tower of Edar. (Gen 35:21)

Abraham, who also possesses two names, having had his name changed by YHVH from Abram to Abraham, after this point in the story is never again called Abram. Jacob, on the other hand, even after being renamed to Israel, continues to be called Jacob. I have indicated before that when something like this happens, when there are apparent inconsistencies in the text of the Bible, it is so to draw the reader’s attention to something that is important, though it might be well hidden in the trivia. As Jacob/Israel moves through the various stages of his life, he is either the lower man or the higher man. When for instance he buried his mother Rebecca or his father Isaac, which to him must have been highly emotionally charged tasks, he was Jacob, it was the lower man who simply performed his duties as the lowing son. However, when we are told that ...

Israel loved Joseph more than all his children, because he was the son of his old age (Gen 37:3)”,

... we immediately sense that there must have been recognition on his part of the necessity of quadruple succession of Abraham, Isaac, Jacob and Joseph, which is all about the creed and indeed about the whole future of the Jewish nation, as well as about the practical life — it is the higher, the spiritual man who can only understand this.

Another of the mysteries that baffle the critics of the Bible, and give rise to various jokes, is thus solved.

       ADAM’S RIB

 

So God created man in his own image, in the image of God created he him; male and female created he them. (Gen 1:27)

And the Lord God caused a deep sleep to fall upon Adam and he slept: and he took one of his ribs, and closed up the flesh instead thereof; (Gen 2:21)


And the rib, which the Lord God had taken from man, made he a woman, and brought her unto the man. (Gen 2:22)

In English editions of the Bible, as well as in many other languages, the word Tzelah is commonly translated as the rib. In fact, it should properly be translated as the side, because when God created man, he created man in his image, “male and female”, but then he caused man to fall asleep and he removed the feminine side of man — we understand of course that Ze’ir Anpin or the Macrocosmic Man could only be androgynous. The so-called “rib” therefore could not be a rib at all, but is meant here rather is the whole left side of Ze’ir Anpin that has been removed from Partzuf or the personification, creating the feminine. The male is giving while the female is receiving, but also holding and giving birth. This makes the female side of man the most important part of Creation; without the feminine side there could be no creation at all.
 

SHATTERING OF THE VESSELS 

In the beginning God created the first vessels. The sephiroth were originally of the nature of pure unmanifest Light.  In order for the vessels to be able to receive and hold God’s essence and share the light, they had to resemble God; they had to be made in the likeness of God. This further means that they had to have a free choice, also that they had to be givers, and that they had to be able to interconnect with the other vessels.

However, the first vessels were Tohu (confusion). A confused mind cannot hold a thought. If we have a confused mind and somebody gives us an idea, our mind cannot hold this idea. If we are not really interested and focused on what we happen to study, we will only be moving in a state of limbo. We might hear a new word, but as we do not bother to find out the exact meaning of that word, we do not learn much at all. Remember the biologist who had to pin a new species of moth onto a board while dissecting it? We too have to pinpoint every new word we hear onto an imaginary board in our mind and define it with an utmost precision, otherwise we won’t learn much at all. That means looking into the dictionary, asking somebody who knows, going to the Internet, in other words, finding as much as we can about the word. If we remain satisfied with only a nebulous idea as to the meaning of the word, our mind will remain in a state of confusion and will not be able to hold a clear thought. The problem is that the shells that were left after the first vessels broke are the very things that make us feel lazy, that make us say to ourselves “Oh, this can wait, I’ll find out the next time!” More often than not, there is no next time. By the time we hear the word again months or even years might have passed, and we would have probably forgotten the first time we heard it.

Shattering of the Vessels” is an important part of what is known as “Lurianic Kabbalah” (after Isaac Luria), and was a very significant event. The shattered vessels fell one level below the level of Creation and they have become Shells, in the world of Kelifot, of which I have already talked. The Shells of Kelifot are thus the remnants of primordial sephiroth, after breaking of the vessels, known as shevirah ha kelim in Hebrew. Sometimes these shells are also called the Kings of Edom. In the allegory of the seven Kings of Edom, who "reigned in the land of Edom before there reigned any King over the children of Israel". (Gen. 36: 31) there is a deep mystery buried. The kings, the shells, are the cause of confusions in our minds, they always keep sending us the wrong visions, wrong signals, they distract and mystify us.  

THE NEW VESSELS

New vessels were created and they were called a Rectification; they were formed into a hierarchy named Partzufim, where they were able to begin to interact with each other. In the new order they were able to receive, hold and give further; this stopped them from breaking. This is the principle that every student of the Kabbalah should take to his or her heart: whatever is given to us, knowledge, privileges, money, all this has to be shared with other people, because if he holds it to himself then he will stop receiving, will become confused and will eventually “break”. If one does not want to be caught in the world of shells, one must live true to the teachings, passing further on the knowledge and the advantages one has received, either by the word of mouth or by one’s behaviour and example.  The first partzuf relates to Kether, it is called the Ancient Holly One, or the Great Countenance, the Long Suffering, in Hebrew Atika Kadisha or Arikh Anpin.

The second partzuf is called Abba (Father) and it belongs to Chokhmah. The third partzuf is Imma (Mother) and it relates to Binah. Imma is also known as the heart of Ze’ir Anpin. Ze’ir Anpin, the six sephiroth, is called the Small Face, also known as the Short Temper. The final partzuf that belongs to Malkhut is called Nukvah (Female). In all there are four Partzufim (the plural of partzuf), and to be able to penetrate into their mysteries, we must understand that there are also ten sephiroth in every one of them and that they are furthermore interconnected with each other. For example: the Yesod of Imma extends into the heart of Ze’ir Anpin and Yesod of Abba extends into the heart of Imma.

When we talk about the Heart of Ze’ir Anpin we usually mean Binah, the Understanding. Hod and Netzah of Binah extend to Hod and Netzah of Ze’ir Anpin. In the interaction that takes place between the different partzufim, Abba and Imma are always together, as are Hod and Netzah. In Ze’ir Anpin Netzah and Hod relate to the two feet, two kidneys and two testicles of the Macrocosmic man, they enable Ze’ir Anpin to walk and also to be grounded.

When we mention the heart, in Hebrew it is written, lev, spelled Lamed, Beth. The letter Beth is the first letter that appears in the Bible, Lamed is the last letter of the Pentateuch, the first five books of the Bible. The heart of Ze’ir Anpin represents the Torah. The world was created with the Torah, Torah is the main implement of Creation, Torah is also the thirty-two paths of Wisdom. The thirty-two paths of Wisdom occur in the book of Sepher Yetzira, the book of Formation. The Sepher Yetzira is a highly mystical, but relatively short work of six chapters and an appendix.

In this place it is appropriate to warn the readers that in the books of some authors who made commentaries on these paths of Wisdom, there is a great deal of confusion and perhaps even deliberate attempts to mislead. An example of one of these paths is the path between Hod and Netzah, it is called the path of Shin, it goes into the confluence with Yesod and it forms a funnel that flows into Malkhut.  There is a joining of Netzah, Hod and Yesod, to form the final body of man and of everything else in the world, of minerals, plants, etc. The pulling force that goes through this funnel is stronger then any other force.
 

NUMBER THIRTY-TWO

In the first chapter of Genesis, the name of the Creator is mentioned thirty-two times. The ten sephiroth are ten dimensions of supernal space, or if we like, of Hyperspace. The first one, Kether and the last, Malkhut, is a dimension of good will. Chokhmah and Binah is time. The six remaining sephiroth of Ze’ir Anpin are the three dimensional space, in which the whole world was created, we may also call it the space continuum.

Thirty-two is two to the power of five. There are thirty-two corners (vertices) in a five-dimensional hypercube. Apart from the 32 vertices there are 80 edges, 80 faces (each a square), 40 cells (each a cube), and 10 hypercells (each a tesseract). The name penteract is derived from combining the name tesseract (the 4-cube) with pente for five (dimensions) in Greek.

In physics, and also in the popular literature, particularly the science fiction, there have long been speculations about the hypothetical fifth dimension extending beyond the three dimensions as we know them, and even beyond the fourth dimension, which is considered to be the time. P. D. Ouspensky, the Russian mystical philosopher, wrote in his Tertium Organum about the fifth dimension as early as the first decade of the 20th century. Some scientists hypothesise that there might be as many as eleven dimensions. The Kabbalists generally would not dispute such claims.

 

 

The five-dimensional hypercube – a decateron or penteract

I said before that the Partzufim were able to begin to interact with each other. However, these personifications are not only able to interact with each other, but they can also interact with man, because they are parallel to man and because, like man, they too have six hundred and thirteen parts. They are givers as well as receivers; this is called the Universe of Rectification, in Hebrew Tikun or Bo-hu. The word Bo-hu means desolation, emptiness, but in the context with the Universe of Rectification, desolation does not imply anything negative, rather something positive, i.e. peace, in contradiction to confusion. The word for peace is Shalom, it also means perfection.

 

 The words Tohu va-Bohu (above) appear in the second verse of the Book of Genesis, and in the King James version of the Bible they are translated as without form, and void.

Here for the first time we have the concept of female that can receive hold and give. To-hu means “in potentiality”. Bo-hu is the word in realization, To-hu is the intermediary between the eternal essence of Ain-Sof and manifestation. What remains of To-hu now in the existing world is the Kelifot, which confuses the people and leads them astray.

TO: 32. BETH – THE FIRST LETTER


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