"All the World's a Stage We Pass Through" R. Ayana

Wednesday, 3 July 2013

The Kabbalist Universe

The Kabbalist Universe

1.  Diagrams of God: 
Microcosm & Macrocosm

“The ignorant man goes no further than the concept of God as an old man with a long beard who sat on a golden throne and gave orders for creation. The scientist will go back a little further before he is compelled to draw a veil called the ether; and the philosopher will go yet further before he draws a veil called the Absolute; but the initiate will go back furthest of all because he has learnt to do his thinking in symbols, and symbols are to the mind what tools are to the hand –an extended application of its powers. ...

(Esotericists) do not try to explain to the mind that which the mind is not equipped to deal with; they give it a series of symbols to meditate upon, and these enable it to build the staircase of realisation step by step and to climb where it cannot fly.  The mind can no more  grasp transcendental philosophy than the eye can see music.”

(Dion Fortune, The Mystical Qabalah, 1935, pp. 30-31, 29) 

The KABBALAH (also spelt Qabalah, Cabala) is an esoteric mystical  teaching of Judaic origin.  Dion Fortune (1935) describes it as “the Wisdom  of  Israel.”  In simple numeric, geometric, symbolic and mythic terms, Kabbalah elaborates basic principles of mystical creation and metaphysics.  The principles of Kabbalah can be used to illustrate ideas concerning the nature of the Absolute, the fundamental cosmic laws and the hierarchies of creation.  Kabbalah is a profound mystery teaching–highly pertinent to modern theories concerning creation events and understanding the nature of the higher dimensional realities, which sustain all things. 

The basic symbol of Kabbalah is the Tree of Life–a pattern of 10 Sephirot (or Sefiroth).  The term “sephirot” refers to “numerations” or “Lights”–or “aspects” of God.  The Sephirot are represented as circles or spheres in diagrams of the Tree and are arranged on Three Pillars (also referred to as the Three Splendors).   In the Tree of Life, the three higher sephirot are within the unmanifest supernal realm, while the seven sephirot below are subtle and material world orders.  The ten sephirot begin with Keter, the Crown and culminate within the final sephira of Malkuth, the Kingdom.   Between the supernal triad and the seven manifest sephirot is the “abyss,” which separates the higher and lower worlds. 

Blavatsky provides this simplified summary of basic Kabbalist principles:

"The entire system of the Kabalistic numerals is based on the divine septenary hanging from the Triad (thus forming the Decade) ... which finally, all merge into the One itself: an endless and boundless Circle."   (1888, p.239)

The seven lower sephirot hang from the three supernal sephirot to give a Decade–all part of the One.  The Tree of Life depicts the dimensions of cosmic existence according to ancient metaphysical principles.  The Tree of Life is essentially a diagram of God or a diagram of creation.  It is said to provide an objective image of the universe or any cosmos, the microcosm or the macrocosm, at every level of its manifest and non-manifest existence. 

7 Worlds
     According to Kabbalah, the creation process involves the “descent of supernal light” within the realm of the Void, or NON-BEING.   The descent of light passes between three levels on the three pillars of the Tree, which generates successive world orders on subtle and manifest dimensions of being.  The line of light propagates by sequential symmetry breaking, which precipitates levels of being out of the plenum of non-being.  This diagram of God portrays the differentiation of the One into the Plurality–all according to the Laws of Three and Seven.  The basic patterns of the Tree are repeated above and below, within the microcosm and the macrocosm, and in any realm of nature we might attempt to study. 

 Kabbalists describe creation as beginning with the emergence of a infinitesimal point source of light within the top sephira of Kether, meaning Crown, and descending through the  sephirot (or spheres), as equilibrium states are disrupted and the three splendors or three pillars enter into varied combinations (like the three gunas of Vedic teaching).  We have three upper supernal sephirot and seven manifest sephirot, and a hierarchy of broken symmetries in higher dimensional space.  Broken symmetries in the Eternal realms of NON-BEING precipitate dimensions of being out of non-being.  The 0 gives rise to the 1, which manifests as 3, and generates 7, to give 10. 

 A more complete model of Kabbalist creation involves a series of four trees of life, which descend from each other, as one world order generates the next successive world order.  These worlds are described as those of “emanation,” “creation,” “formation” and “made.”    This gives forty world orders in the “ladder of Jacob.”  The tree of life depicts the movement of all cosmic forces, energies, and materializations upon the many planes of being.

   Four trees of life mediate between the all and the nothing, and sustain cosmic processes which  govern the universe and humankind.  Kabbalists address the same issues that modern scientists are currently struggling with in order to understand the origins of the universe, and the ultimate origins of existence.  Kabbalah, like other esoteric teachings, has explored such issues, hundreds and thousands of years before the development of modern physical theories.  However, the most recent concepts of physics–of vacuum genesis, of singularities, broken symmetries, and higher dimensional hyperspace, illustrate basic Kabbalistic ideas.

 The Kabbalist model of the Cosmos is also pertinent to the study of a human being, and the origins of consciousness and Self.  Like the macrocosm, the microcosm or Self originates as a point source of supernal light, which is conditioned by the three pillars or forces of nature, and embodied within different world orders.  Human consciousness has its ultimate origins in the Supernal Triad and in the Absolute, and is embodied in varied forms within the different dimensions of being.  Between the egoic personal self, and the ultimate divine spark, there are the soul and spiritual dimensions of consciousness and being. 

 Kabbalah is a profoundly rich source of mystical metaphysics, which provides a model of cosmic creation and a basis for a “science of consciousness and soul.”

3.  Tipheret &
The Spiritual Essence
The Sephirot on the Middle Pillar may be taken as representing levels of consciousness and the planes on which they operate.  Malkuth is sensory consciousness.  Yesod is astral psychism; Tipheret, is illuminated consciousness … The Middle Pillar rises through Daath, the Invisible Sephira … At the head of this Pillar is Kether, the Crown, the Root of all Being. (D. Fortune, The Mystical Qabalah, 1935, p. 18)

     Da’at is the zero point emanation directly below Kether on the Central Pillar.  Da’at represents Kether as it manifest into the worlds below.  Da'at  is due to the conjunction of the supernal triad, and manifests the principles of Divine Father and Mother, as Light within the Vacated Space of the Heart.

     Below Da’at on the central column, the sphere of Tipheret represents the spiritual self.  Da’at might be taken as the Divine Spark, and Tipheret as the Spiritual Spark and the light of spiritual consciousness within the world of creation.  Just as Binah is associated with the Heart, the Divine Heart, so is Tipheret, associated with the Spiritual Heart. Tipheret is the only Sephira on the Tree of Life, which has paths from each of the supernal triad.  Tipheret thus most embodies the triune Ayin, En Soph, and En Soph Aur, in the world below, through Da’at. 

     Behind the Sun of the heart in Tipheret is the invisible Sun of Da'at, which further merges into Kether.  Each of these Sephira—Kether, Chockmah, Da’at and Tipheret can be conceived of as involving zero point sources rooted into higher dimensions. In fact, each Tree of Life and each Sephera might be taken as having a zero point center. 

     Tipheret is associated with the Sun, beauty and the Self, or the true nature of the Ego.  It is the Self relative to the personality, the mask that is put on in Yesod and the body that is put on in Malkuth.   The symbol of the Sun in astrology is indeed a point within a circle, the same image used to depict the supernal point established in Kether, and as emerging through Da'at. 

     In this view, the material heart exists in relationship to a deeper psychic heart, a spiritual heart, and ultimately, to a divine source element---the ‘I,’ within a vacated Space of the Heart of the Divine Mother!  These levels and processes are all operative within the higher dimensional physics of the human heart occurring within the sacred vacated Heart Space of Binah. 

     The world of creation is that of spiritual being and spiritual existence.  This is one order of the inner geometry of the matrix of creation.  There are seven heavens in the World of Creation, as indeed, it is a whole Tree of Life within itself, as are all the worlds and each Sephira.  In the World of Creation, the central point within Tipheret is the spiritual spark–reflecting the qualities of the divine spark, but as manifest in the first world order of spiritual creation.   The spiritual spark is the spiritual essence, and related to spiritual consciousness. 

     The line between Tipheret and Kether on the Central Pillar of Consciousness and Light represents the descent of divine consciousness and illumination into the world order of spiritual creation in Tipheret, and then this is brought down into the world formed in Yesod, into the psychic realm.  Finally, the Line of Light ends in Malkuth, in the World Made.  This offers a profound metaphysical model of the levels of human consciousness-- of how it might be centered over Malkuth or Yesod, dominated by the body or psyche, or rise to Tipheret through Self Realization, and attain to divine realizations through Da’at and Kether.  All of these four Sephira are the foundation for different gradients of consciousness and light—all along the central column.

      The spiritual spark within the seventh heaven reflects the divine nature of the divine spark from the world of Emanation into the first created world orders. This is a realm of spiritual intelligences and beings, whose intelligence is  manifest within the laws of nature and the material world.   This is a realm of intelligence, relative to the energetic quality of the formative world, and the material nature of the world made. 

     Tipheret is represented by a point within a circle and associated with the Sun and the ‘real self’–the spiritual essence.  The state of Self-Consciousness is associated with the Sun.  Spiritual illumination and divine illumination are related by mystics both to the Sun, and to the Sun behind the Sun.  Miller explains that in the Vedas: 

The rsis (seers), in his spiritual enlightenment, was a son of the sun and through illumination strove to return to his solar origin.  The return to the solar source, the divine illumined life or all-round consciousness, “all-seeing” and shining became illumined from within. ... that immortal light abides in all living beings. (p. 243)

    In a similar vein, Aivanhov, in The Splendour of Tipheret, explained that the Sun not only radiates a form of exterior light, or Svetlina, but also an invisible inner light, of Videlinata, which is described as the “real light” of the Sun.  Spiritual realization and illumination involves the real, inner light of the Sun, and further, of the Sun behind the Sun (of Da’at or Kether).  Mystical teachings from Kabbalah to Blavatsky and the Vedas suggest that there are varied forms of natural and supernatural light.   Blavatsky describes the Sun as the “lens by which the rays of the primordial light became materialized.”  (p.580) 

    Consciousness within the world of formation is centred over Yesod, the level of the lower ego and mind, and related to the moon and the genitals.  Spiritual consciousness underlies awareness of the soul, just as the sun is the source of the light reflected by the moon. 

     On the “Great Vertical Line of Light,” Yesod is the foundation and it embodies the consciousness principle of Tipheret, and Da’at into the world made in Malkuth.  Yesod is associated with the psyche–the lower ego level of consciousness and mind.  The mind is described as having no light of its own, but as reflecting the light of the hidden spiritual and divine Self.   In a similar way, beyond Yesod, Tipheret is the foundation for spiritual consciousness, or Self Consciousness, which underlies the egoic consciousness within Yesod, or physical consciousness within Malkuth.   Each Sephira on the central column is the basis for “consciousness” within a different world order, one based upon the other within interior dimensions of being.  This is how human beings are rooted into the substratum of existence, into the zero point fields of the quantum vacuum.
4.  The Four Worlds 
& the Central Pillar of Consciousness

     The divine spark is established within the higher dimensional space of the Divine heart, and its emanations are brought down into the spiritual spark, and spiritual essence.  The spiritual radiations then descend to form and en-soul a human being, in the realm of the psyche, and then of the material body.   The spiritual self is produced through the world of creation, while the soul is produced through the world of formation, another sevenfold world, and then brought down into world made and the material body.

The ensoulment of the physical body is related to the generation of the electrodynamics of the Heart, bringing life into the body, and the circulation of blood and the oxygenation of the body through the breath.  In Genesis, God breathes into man a living soul.  The soul nature is the psychic realm and lower mind relative to the spiritual realm-- the Self within the Heart in Tipheret. 

   Whereas the Sun is associated with the Self within the Heart, Yesod is associated with the moon.  The moon appears to be self-illuminating, and to have its own light, but in reality, it only reflects the light of the Sun.  Similarly, consciousness within Yesod is due to the light of Tipheret, which it reflects below.  The 'lower mind' is associated with the moon and the world of illusion and imagination, and reflected light, while the Heart is related to the Sun.  The Heart like the Sun is inherently self-illuminating. 

     Malkuth is the final Sephira of the central column of the Tree, and it embodies all the forces acting above.  Malkuth represents sensory consciousness within the material body.  Such awareness within the physical body is dependent on the prior existence of awareness from the divine source emanation within the heart space, and its embodiment in prior spiritual and soul vehicles for consciousness. The worlds are emanated, created (spiritual), formed (en-souled) and made, as the physical body. 

     In Kabbalah, there is a higher dimensional metaphysics to understanding the inner levels of creation and of human consciousness.  Awareness is never simply produced by non-sentient physical matter, as modern scientists believe or assume.  Life comes from above, rather than being created from below.  Modern scientists imagine that material processes produce ‘sentience’-or the inner awareness of being, and that consciousness is produced from below.  In contrast, Kabbalah offers a higher dimensional physics of consciousness and creation, with consciousness reflecting below into the material and subtle dimensions of being, from the higher spiritual and divine realms.

     Most people’s consciousness however becomes centered over Malkuth and Yesod, and they are dominated by the pursuits of physical pleasures and pains, the genitals, and the lesser ego with its desires, imaginings and feelings. 



World Order                Sephira/Symbol         Level of Self

Illustration: The Four World Orders and the Levels of Self:
As a Divine Spark in Da'at, a Spiritual Spark in Tipheret, en-Souled
as egoic Mind/Psyche in Yesod, within a Physical Body in Malkuth.
A human being has a Divine, Spiritual, Soul and Material Nature-
emanated, created, formed and made.

       The 10th Sephira, Kingdom represents the physical body and physical world.  Malkuth is associated with the element Earth, and the planet Earth.  The symbol of a cross within a circle represents Earth in astrology, and it depicts the interaction of the active vertical line, and the passive, horizontal line, indicating the descent of spirit into matter.  At the heart, or center of the earth symbol, is the point–the Self, which is embodied among the four elements.  Malkuth is the sum of all the Sephirot acting together made manifest in the material world.
   The world of formation is bound by five Sephirot–Chesed and Netzach on the Pillar of Force, Geburah and Hod on the Pillar of Form, and Yesod on the Central Pillar.  The world of formation reflects the world of creation on a lower order of materiality.  This is the world of the soul and the formation of the subtle body.  There are seven paradise worlds and seven purgatories within the world of formation, which souls can enter into upon death.  These afterlife worlds and conditions exist for souls beyond the material world.

      Humankind, from this perspective, has a divine life, a spiritual life, a soul life, and a material body –in worlds emanated, created, formed and made.   These dimensions interpenetrate and sustain one another. Human consciousness emerges within/without through these complex metaphysical dimensions, and is embodied within the varied world orders.  The subtle forces and forms, the light of Will and of consciousness, and so on, are descriptions of actual metaphysical realities which sustain physical reality and constitute the inner dimensions of the microcosm of human consciousness. 

     As judged from a material perspective, consciousness can be taken to emerge within/without from a zero point rooted into higher dimensional space.  The point within Tipheret is a zero point in relationship to the worlds below.  If we approach Tipheret from below, we trace the origins of consciousness to a zero point within the Sun, which opens up into the worlds above, the heaven worlds.  Beyond Tipheret, the roots of consciousness would be traced through the spiritual worlds to another zero point consciousness center of Da’at, which would again open up into the higher divine realm of emanation.  These zero point portals are not out there in external space, but within the Self in higher dimensional space. 

    According to Kabbalah, ordinary ego consciousness and mind are centered on Yesod and Malkuth, conditioned by the broken symmetries of the Pillars of Force and Form.  The mystical aim is to ascend the central pillar of consciousness, and hence to realize Tipheret within the spiritual dimension of consciousness and the heart.  Beyond Tipheret, the spiritual consciousness can merge with divine consciousness, through Da’at, and Kether.

From Zero Point @ http://www.zeropoint.ca/SPMH-KabUniverse.html and http://www.zeropoint.ca/SPMH-III3TIPHERET.html

For more information about the Kabbalah see http://nexusilluminati.blogspot.com/search/label/kabbalah
For more information about the tree of life see http://nexusilluminati.blogspot.com/search/label/tree%20of%20life

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