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Spiritual science:

 The nature and attributes of God and the Godhead

 The development of a cosmology

 The mystery of the creation of angels and humankind

 The destiny of humankind and angels

 The nature of the human soul and its connection to the divine

 The nature of cosmic forces – angels, demons, elementals and such

 The inner meaning of the revealed law and Holy Gospel

 The transcendental symbolism of numbers and geometrical shapes

 The mysteries contained in the Hebrew letters

 The balance in the play of cosmic forces

 The mystery of divine relationship and prophetic states of consciousness

 The mystery of the divine incarnation and the divine plan on earth

 

The Tree of Life

As mentioned earlier, the Tree of Life glyph became popular in the 14th Century in Spain where the Zohar was written. This glyph is the center of Kabbalistic teaching for all modern Kabbalists. The following diagram is the Tree of Life.

The circles are called Sefirot (plural). These Sefirot are emanations of the divine presence and power of God. They are viewed as vessels receiving God‟s light and transmitting it to creation. There are 10 Sefirot and one non-Sefirah (singular) named Da‟at (the fuzzy dot 2nd from the top of the middle pillar). There are also 22 Netivah or paths. These paths represent the 22 Hebrew letters.

These Sefirot can be broken into 3 triads, 1 non-Sefirot, and a single Sefirot hanging at the bottom. The Sefirot are read right to left (not left to right as in English).

Supernal Triad: Keter, Hokmah, Binah

Da‟at (the non-Sefirot)

Moral Triad: Hesed, Gevurah, Tiferet 4

Action Triad: Netzach, Hod, Yesod

Malkut – meaning Kingdom and it is the “fruit” of the Tree of Life

The Tree can also be broken into Three Pillars.

Left Pillar: Pillar of Severity – Binah, Gevurah, Netzach

Middle Pillar: Pillar of Compassion – Keter, Tiferet, Yesod, Malkut

Right Pillar: Pillar of Mercy – Hokmah, Hesed, Netzach

The Olamot Universes

All ten Sefirot manifest in five different dimensions that are called Olamot (which means “universes”). This can be seen as 5 “copies” of the Tree of Life each linked together with some overlap. The overlap causes the Sefirot of a higher universe to link onto other Sefirot on the lower universe. The overlap is as follows:

Higher Universe Lower Universe

Tiferet Keter

Hod Binah

Netzach Hokmah

Yesod Da‟at

Malkut Tiferet

The Olamot Universes are as follows:

Adam Kadmon – Will

Atzilut – Mind

Beriyah – Thought

Yetzirah – Speech

Asiyah – Action

Adam and Eve are made in image of Father God  Yahweh and Mother Goddess Shekinah

Ain Sof or “One-Without-End”. Ain Sof is unmanifest, completely inconceivable and incomprehensible. From this state of no-thingness (Ain), every idea and type of existence is created.

Will or desire is the first expression of creation. The level of Adam Kadmon corresponds to the will or desire of God to create. Everything at this level is unmanifest and completely unified. This will to create is called Logos and Sophia – the word and wisdom of God. The word made flash is Yahshua Adonai Elohim,and wisdom of Shekinah!

Adam Kadmon is inseparable from Ain Sof and is thus the Sefirot of Adam Kadmon are called the “Sefirot of Nothingness” in the Sefir Yetzirah. The Whole of creation comes forth from Adam Kadmon, so even though it is no-thing it is also divine fullness. 5

Adam Kadmon alludes to the ultimate purpose of God‟s creation. The name Adam Kadmon actually means primordial human being. The holy name of God that was unpronounceable by ancient Jews is YHWH (Yod Heh Vav Heh). If these Hebrew letters are stacked on top of each other with Yod on top, they actually draw out the image of a human being. Also, the Tree of Life can be drawn on top of a human form and show the interior stars (or Chakra) associated with the human form.

The ultimate purpose of creation is to create the human one for God to make him/her-self known. This ultimate knowledge of God is enlightenment and thus the purpose of God‟s will is enlightened human kind. The fruition of creation is found in Yahshua Messiah and can be brought forth in all humanity upon enlightenment and liberation of the soul.

The level of Adam Kadmon in the the Olamot of Supernal Light.

Atzilut

The name Atzilut is derived from the Hebrew word that means “nearness”. As the name implies, Atzilut is near to the infinite light. Atzilut is also considered Ain Sof or No-Thing. This Olamot can be characterized as a universe where reality does not yet exist or beyond the space-time continuum. Because of this, Atzilut is past, present, and future reality along with every possible outcome, thus it is not the possibility of one space-time continuum, but of all space-time continuums.

Another aspect of Atzilut is that knowledge, the knower, and the known are all in complete unity, so there is no subject or object relationship. There is absolutely no duality. At this level the Sefirot all exist in perfect unity and God is One and he and his/her name are One. The Sefirot of Atzilut manifest as the Divine names of Elohim Father God  Yahweh and Mother Goddess Shekinah .

Beriyah

At the level of Beriyah, separation begins or in other words this Olamot is the beginning of independent existence and separation. The Kabbalah teaches that creation occurs through a process of tzimtzum (constriction) where God withdraws his/her infinite light to make a space where creation can occur. This constriction begins to appear in Beriyah.

Beriyah comes from the Hebrew word that means “to create” and the Aramaic word that means “outside”. This indicates that Beriyah is a level where creation is brought from within God but is distinct from God.

While the Sefirot of Atzilut manifest as the Divine names of God, the Sefirot at the level of Beriyah manifest as Archangels. However, not all the cosmic forces in Beriyah are of the light. Because of constriction, this is the level where cosmic ignorance first appears. Due to this, dark and admixed forces are also present.

Yetzirah 6

Yetzirah is derived from the Hebrew word that means “to form”. Yetzirah denotes the formation of things from a preexistent substance. In Yetzirah Light and Darkness are formed from their primordial states within Beriyah into more distinct patterns.

Because of this process, there is a further division of things of the one becoming many. This is represented by the Sefirot manifesting as orders of Angels in Yetzirah. The light of the infinite is extremely restricted in this Olamot.

The attribute of speech in Yetzirah also represents feelings or emotions as well as actual words.

Yetzirah is often referred to as the world of angels and also the world of demons. This alludes to the fact that there is a play of cosmic forces in and behind the material world. The forces of Yetzirah: Angels, Demons, and Archons do filter into the material world and link to human beings based on what they cleave to.

Asiyah

The Olamot Asiyah is named from a Hebrew word that means “to make”. This means that Asiyah is the final outcome of the creative process. At this level the physical and spiritual worlds interact and become one. This is where potential is fully actualized and fulfilled in creation.

The supernal light of Atzilut is the secret center of every particle of matter. Matter is in fact, crystallized light that has assumed its densest possible form, representing force locked into patterns of its own making.

Asiyah is the dimension most removed from God‟s presence, yet God is everywhere and within all of creation.

Cosmic ignorance is the principle of restriction and thus this ignorance dominates Asiyah. This means that evil and admixed forces have great dominion in this realm, however this also means that this is the realm with the greatest potential of free will and its ultimate purpose is freedom and liberation. In this dimension creation is able to evolve toward the infinite. Through a process of incarnations in Asiyah, a soul is able to awaken its divine potential and evolve beyond its need for material existence.

The Kabbalah says that at the level of Asiyah, spiritual energy manifests as the stars and planets. Because of this an astrologic birth chart can be used to help identify a soul‟s tikkune (healing) during a given incarnation. 7

Lesson II – Overview Part 2

The Great Unmanifest

There are no words to speak the mystery of God. No concepts or definitions can be applied to the Great Unmanifest. Yet it is the source of everything that manifests; the inmost essence and nature of everything is this no-thingness.

Kabbalah indicates the reality of God (the source of creation) through the terms: Ain (no-thingness), Ain Sof (the one-without-end), and Ain Sof Or (endless light). To get more sense of what is meant by these terms, one must look into one‟s own mind to find the source of one‟s own thoughts. When one follows the stream of thoughts to their source, one will find that no source can be found. Since no source can be found, the source cannot be called something, but since something (thought) comes from it, it can‟t be nothing. It can only be said that it is no-thing – neither something nor nothing.

One will also notice that the mind will spontaneously generate an infinite number of thoughts. The same can be said of Ain Sof. God can generate infinite amounts of creation from his/her consciousness.

The Olamot and Sefirot share this three fold divine nature (Ain, Ain Sof, & Ain Sof Or), being the emanation of the divine presence and power. Likewise, the soul of light has the same nature. This shared nature is why the soul has the capacity to unite with the Sefirot and eventually reunite with God. Because of the inseparable nature of the Sefirot and God, the Sefirot can be the vehicle of unification for the individual and the universal.

The Soul of Light

The soul of light is composed of 5 parts that correspond to the five Olamot and to the Tree of Life. The inmost part of the soul is Yechidah (the holy or divine spark). The glory of the Yechidah is the Hayyah (life-force), and the abode of Yechidah is Neshamah (heavenly soul or holy soul). Below the level of the Neshamah are Ruach (spirit) and Nefesh (bestial or earthly soul). These 5 parts are inseparable in their essence; however, until the soul evolves and awakens, all of these levels are not realized or actualized.

Each of the Hebrew terms for soul connote “breath”, “wind”, or “air” and allude to the radiant, holy breath of God, which is the life power. The origin of the soul of light in a human being comes from the highest realms and from within God. The highest levels of the soul are not separate from their divine source. The lower aspects are completely outside of God.

Nefesh

The lowest part of the soul is the basis for personality. It is through the Nefesh that the soul is interfaced with the physical body. The Nefesh is not inherently spiritual. The term “flesh” in the scriptures is actually referring to the Nefesh in an unregenerated form. This is called the Nefesh Behamit or Bestial Soul. A person who turns upward and inward – Godward – and is able to refine their life-display so that 8

it is brought into harmony with the Neshamah and the divine will receive the higher level of their soul, the Ruach. The Ruach bonds the Nefesh to the Neshamah and through this link, the Nefesh is transformed into Nefesh Elokit (or Godly Soul).

Nefesh is the mortal part of us; it does not survive death in most people. When a holy person is able to fully embody their Neshamah and draw down something of their Hayyah and Yechidah (and fully embody the light presence) their Nefesh does survive death. Until that time, from one incarnation to another, a new Nefesh is generated for each new incarnation. At this level there is no real connection between one incarnation and another except for the karmic continuum. Only in the case of a person who embodies his or her Neshamah is there a direct link between diverse incarnations.

Ruach

The Ruach is our spirit and there are two distinct manifestations – the upper and lower Ruach. The Lower Ruach is the ordinary human intelligence and is oriented toward the Nefesh. The upper Ruach comes into being through the cultivation of a spiritual life and practice and is the divine intelligence. The Ruach is oriented to the divine and gives us the ability to receive from the Holy Spirit – Mother ImmaYah.

Neshamah

Neshamah is the vessel that holds the spiritual power that God wants to give us. Neshamah is the vessel for the reception of the Hayyah and the Yechidah. The Nefesh forms a material body, but the Neshamah forms a body of light. This is an angelic image or glorified image of oneself. The enlightenment experience begins at the level of Ruach, but enlightenment and liberation proper corresponds to the level of Neshamah.

Hayyah

The Hayyah is the most subtle life-force – so heavenly that it has little connection with the body and dwells mostly in other realms. One who experiences this level experiences a conscious unification with God. While many initiates may reach the level of Hayyah in peak mystical experience, the actual attainment of Hayyah is very rare. The power of the Hayyah is the power to resurrect the dead. The attainment of Hayyah represents a state of non-dual Gnostic awareness – all understanding – which is a complete enlightenment and liberation.

Yechidah

There is an even higher level of the soul of light than the Hayyah. It is called the Yechidah or divine spark.

There is nothing that can really be said about this level as it is the light of all worlds. One whom obtains this level embodies Christ the Logos and Christ the Sophia.

The Transmigrations of the Soul – Gilgulim

Gilgul is the term for reincarnation in Kabbalah. The word means swirling, cycling, rounds, or revolutions as in the turning of a wheel. It represents the cycles of life, death and rebirth. According to 9

the tradition, the soul develops and evolves through a process of transmigrations from one incarnation to another until the soul of light is fully embodied.

From Hayyah, Nefeshim are generated and emanate through the matrix of Neshamah. With the formation of each Nefesh, the Ruach is drawn down from Yechidah, the Nefesh and Ruach being a representation of the Hayyah and Yechidah above. There is an outer and an inner aspect of the Neshamah, the outer being the soul-being that evolves and the inner representing something of the bornless being.

The capacity of Hayyah to generate Nefeshim is potentially limitless. This is reflected in the mind‟s capacity to generate limitless thoughts. This means that without divine assistance – specifically the grace of the divine incarnation – and a conscious evolution toward Messianic consciousness, the soul being could potentially be bound forever to endless transmigrations.

Before incarnation as a human being, the soul evolves through subhuman life-forms. According to the tradition, the human form is also transitional. Therefore, just as the soul has evolved through subhuman life forms, so shall it pass through superhuman ones.

The study and practice of Christian Kabbalah or Christian Gnosticism is essentially a conscious evolution of the soul through various levels to Christ consciousness. It is for this reason that Gnostic initiates often refer to the tradition as the path of the ascension or way of the great transformation.

The Timeless Primordial and the Beginning

At the outset of creation, there was Ain, Ain Sof, and Ain Sof Or – only one God, the one being-consciousness force. Before creation, the light of the infinite was simple – it pervaded the whole of existence. There was no space, no void, no beginning and no end. There was no boundary or limit whatsoever. All was one primordial light.

When it arose in God‟s will to create all of the Olamot, God constricted his/her infinite light, creating a distance of primordial space to all sides around a point, leaving a great void in the midst of the infinite light. This was the original tzimtzum (constriction). This allowed for the possibility of creation. God constricted the infinite light into a point, which became a ray or line of light that penetrated to the center of primordial space. This is the light of the Christos, the word and wisdom of God.

Mystery of the Sefirot and Divine Incarnation

God‟s will to create is the first and most essential quality of God. God creates in order to express and reveal Godself and to give of Godself to creation. Forming a desire to give, through the original tzimtzum, God also created the desire to receive.

The creative process is a progressive unfolding of the divine potential. In the primordial state, the Sefirot of Adam Kadmon exist only as divine 10

potential. At this level, the primordial human being, the prototype of humanity exists in an unconscious unity with Ain Sof. In order for the creative process to continue and Adam Kadmon to awaken and enter into conscious unity with God, this state of undifferentiated primordial unity must be broken. Thus the Sefirot of Adam Kadmon are shattered.

When this original primordial unity is broken, the primitive Sefirot had no connection or way to relate to one another and existed in complete separation and anarchy. Kabbalah says that in the process of the formation of the Sefirot of Atzilut, countless universes were created and destroyed. This produced the substance through which dark and hostile forces would later take shape.

What was only divine potential in the original state of Adam Kadmon becomes actualized and revealed at the level of Atzilut. The Sefirot appear as the divine names and divine personas (Partzufim), which mend or heal the Sefirot of Adam Kadmon, bringing them back into unity.

The process of tzimtzum and the shattering of the vessels takes place at the level of all the Olamot, from Atzilut to Assiyah. Every time a new Olam is to be created at a lower level or gradation, the former order of the Sefirot must first be broken to be reformed through their manifestation at the next stage of creation. The Sefirot of a given Olam are gradations of the inifinite light or the Holy Shekinah of God. Hence, the Sefirot of the five Olamot are gradations that link Ain Sof with finite creatures and creation.

Creation and Revelation

Creation begins in the infinite and eternal. The beginning is engraved in the timeless primordial and pours out everywhere within space-time consciousness, past, present, and future. Although we may think of in terms of past, present, and future, from the eyes of eternity it is one simultaneous event. There is no past. There is no future. There is only now – always.

The masters of the Tradition say that creation is a river of light that continually pours forth from the Infinite. The Sefirot o the five Olamot are currents in the river of light and channels of the light through which creation transpires. The influx of the supernal light is constant. Everyone and everything is an expression of God‟s word and wisdom – the light of Messiah.

Vessels are continually being created and shattered and the process of their mending or healing (tikkune) is a continual process. If the Sefirot and Olamot are the macrocosm and we are microcosms, then our soul is a vessel constantly being formed, shattered, and reformed at a new level in the process of creative evolution.

Creature, creation, and the divine revelation are works in progress. The divine revelation is the purpose of God in creation. Until creature and creation are redeemed and God is made known the process of shattering and tikkune will continue.

In the same way that creation is an ever-present process, so also is the apocalypse. Creation is not the past and the apocalypse is not the future. Rather, creation and apocalypse are the present reality. Through knowledge of the Sefirot and Olamot, we become conscious co-creators with God and conscious agents of the divine revelation. It is for this reason that God has created and is creating the metaphysical structure depicted in the Kabbalah, so that God might be in relationship with us and we might be in relationship with him/her. We might ultimately evolve to consciously unite with God and 11

embody God. It is in this light that the Christian Kabbalah or Gnostic Christianity views the divine incarnation – a call to conscious evolution toward Christhood. 12

Lesson III – Keter

The Holy Crown which is the Root

Thirty-Two Paths of Wisdom – Mystical consciousness

Place on the Tree of Life – Head of the Pillar of Compassion in the supernal triad.

Divine Name – Eheieh – I am or I shall be; Eheieh Asher Eheieh – I am That I am

Partzuf Above – Atik Yoman, Ancient of Days; Arik Anpin, Big Face

Partzuf Below – Enoch

Divine Image – Ancient, bearded king, viewed in profile

Archangel – Metatron

Order of Angels – Hayyot Ha-Kodesh, Holy Living Creatures

Celestial Attribute – Reshit Ha-Gilgulim, Beginning of Cycles; Pluto in modern astrology

Level of the Soul – Yechidah, Holy or Divine Spark

Heavenly Abode – The World of Supernal Light

Spiritual Experience – Ascension or Unification with God

Virtue – Supreme Attainment

Vice – None

Commandment – You shall have no other gods before me (Exodus 20:3)

Sermon on the Mount – You are the light of the world (Matthew 5:14-16)

Angel of the Apocalypse and the Churches – Source of the Light of the Great Angel (Revelation 1:12-16)

The Holy Crown

Theology means “thinking about God”, which is something of an oxymoron, since we cannot actually think about God or Godhead. Theosophy means “God‟s wisdom,” but who among us is wise as God is wise? Yet we are destined to turn our thoughts toward the source of our true being and to seek our holy and supernal root. Theology and theosophy is our doing exactly that, which in turn leads to prayer and meditation, sacred ritual and worship, and thus something of a direct spiritual or mystical experience, we go beyond theology and the theologian, and enter into the realm of theosophy – sharing in something of God‟s wisdom.

Keter is God‟s will or desire from which God‟s word-wisdom of IMMAYAH emanates. This is the silent and supernal will, which is the life-will of all creatures and creation. This Sefirah is the primordial light and is called “first glory”. It is akin to the instant before the big bang from which our universe came in to being. Keter is also called the smooth point because it cannot be grasped or comprehended by the mental being at all. It is completely supernal or supramental. Within Keter, there is no-thingness; no differentiation. Keter is infinite and eternal as it is inseparable from Ain Sof. It is beyond the body of creation. 13

Free Will and the Principle of Uncertainty

God‟s will is spoken of as something predetermined. In a certain sense this is true.God has fashioned a creation that has free will woven into its very fabric. If we believe that creation is made in God‟s image, then we must also assume that God has free will. Free will is only possible if there is a principle of uncertainty. This is reflected in the prophecies of the prophets. God communicates God‟s will to the prophets – the prophecy – as a guide to humankind. Humanity can choose to act according to the Will or not to. But, God responds according to the choices human beings make to guide humanity toward its divine destiny. While we can say that the ultimate fruition or destiny of creation is predetermined, how, when, and where it will arrive at that fruition is uncertain.

The Self That is No-Self

Keter is the first and highest of the Sefirot, representing the source of all beginnings. On one hand, Keter is Ain Sof, on the other it is separate from Ain Sof. It is called Ain, or nothingness and Ani, or selfhood. The most primary relationship of creator and creation is cause and effect. When something acts as a cause, it is called Ani, but when the same cause is viewed as the effect of a higher cause, it is Ain. Thus, Keter, as the emanation and vehicle of Ain Sof is Ain. In relationship to the Sefirot, it is Ani. It is like a black hole in space, which is seen only by its effects upon objects around it.

There is a saying in Kabbalah: “Keter is in Malkut and Malkut is in Keter.” This suggests that the potential of Malkut, the last Sefirah, is contained in Keter, and the actualization of Keter is contained in Malkut.

The teachings on Ain & Ani hold an important truth regarding the human experience, for much the same may be said regarding our own true being or self. The Hebrew word for “I” is Ani, which is spelled with the same letters as the word Ain, which means “nothingness”. There is, thus, the suggestion that the real I or me is the no-thingness within me.

We all have a sense of the truth in this teaching, but since we never look deeply into it, it serves as a source of frustration and bondage. The feeling of oneself as nothing lease to insecurity and arrogance from which all other insecurities arise. On the other hand if we look into this truth deeply, we will find liberation. This no-thingness, is in fact, our connectedness to Keter and God. It is our capacity to unite ourselves with God and act as channels or vehicles of something divine.

In the Gospels, Yahshua says “I do nothing of myself, but I do what I see my Father doing.” Likewise, he also says, “I and the Father are one” and “He who has seen me has seen the Father.” All of these statements refer to Hokmah, which is Abba-Father, however, they also relate to Keter. The nature of Keter is the nature of all the Sefirot and the nature of all of creation.

In terms of self-realization, this is an important key – for with this gnosis of Ani-Ain, one is not bound to one limited manifestation of self or personal history. One is free to grow – a conscious evolution towards one‟s Christ-self. Rather than a fixed or static state, the enlightenment of Christ consciousness is dynamic and active. 14

Ultimately, the process of conscious evolution involves the drawing down of spiritual energies into the physical dimension and integrating the highest level of consciousness into a person‟s life. A human being truly resembles Christ when, after transcending his or her own selfhood, he or she realizes that his or her essence is one with Christ and therefore God. He or She then realizes that life itself is an awesome gift of love and compassion that must be shared with others.

The Being of the Becoming

Keter at the level of Atzilut is the divine name Eheieh, which means “I am” or “I shall be”. This divine name, the highest name of God, appears in the Torah in Moses‟ experience of the burning bush (Exodus 3:14). Moses asks God what he should call him. God responds by saying, “Eheieh Asher Eheieh” – “I Shall Be That I Shall Be”.

Eheieh is Keter and Asher is Malkut, thus Eheieh Asher Eheieh is to speak of involution that conceals the supernal light of Keter in Malkut and an evolution that ultimately reveals this light. This name of God is reflected in the incarnation of the Soul of Yahshua the Messiah.

Like the Tetragrammaton (Yahweh), Eheieh is composed of four Hebrew letters. The first is Aleph which represents the spirit and light of God. The letter Heh appears twice in both Eheieh and YHWH. It represents the divine matrix or divine feminine principle through which the divine potential is actualized. The first Heh is the upper world in which the light or Spirit of God is revealed, the second is the lower world in which the light or Spirit of God is concealed.

Yod is the seed of supernal light brought down via the incarnation and suggests the inmost part of the soul of light, Yechidah. This is the purpose of the human incarnation for a human being to realize and embody.

To gain gnosis of Yahshua Messiah thus means to know the being of one‟s becoming and to realize that supernal being within oneself. The power of this self-realization in Messianic consciousness is Keter or Eheieh – the Divine I Am.

In the context of the divine name of Eheieh, one may consider the third commandment: “Do not make wrongful use of the name of the Lord your God”. If we take the name Eheieh to refer not only to God, but also to our true self, then we realize that we use this Holy name every time we say “I am this” or “I am that”. Wrongful use of the name would be any time we append the name “I am” to any negation of ourselves, or equally, to any negation of another person. 15

The Christ-Self and True Will

Tiferet is called the Christ center on the Tree of Life because it represents the indwelling Christ within the individual. However, the Christ self proper is attributed to Keter because this is where the Yechida abides. This is the higher self which is bornless being.

These three levels of the Christos are represented by the Sefirot of Tiferet (indwelling Christ), Da‟at (Cosmic Christ), and Keter (primordial Christ). This then corresponds to Ruach as the gnosis of the indwelling Christ; Neshamah as the gnosis of the cosmic Christ; and Yechidah as the gnosis of the primordial Christ. The cosmic and indwelling Christ are the reflections of the primordial Christos in space-time consciousness.

When we speak of the Christ-self proper in Yechidah, we are referring to the real “I am” that cannot be known. It is the intangible source of our will and desire that impels us to conscious evolution. This true self is our true will.

One meaning of Yechidah is “uniqueness”, which suggests true individuality. This is reflected in our Neshamah as a true will or mission of our soul that spans all incarnations. It is possible to fulfill this mission in any incarnation, including our present one. Within the incarnate person (Nefesh), the true will is Ruach and it represents the purpose or mission of the soul in the present life.

We usually think of God‟s will as something outside of ourselves. Unfortunately, few people truly know themselves and are unable to fully enact their true will. Often we are trying to be someone else. When we are aware of something of our true will, we are often afraid to enact it because of concern for what others might think or fear of failure.

Your true will is not something remote or hidden from you. It is revealed in your true heart‟s desire, your abilities and talents, and your inclinations. We cannot say that enacting our “true will” will not entail hard work, but it will certainly be something that comes naturally to us.

One‟s true will represents the manifestation of Christos within oneself – how one will embody Christ. How Christ manifest through each of us will be unique since we are all unique.

The Face of Light

In Atzilut, the Sefirot are the divine names and divine personas – Partzufim. There are five letters is the divine name Elohim. Elohim is the primary name in the creative process. Masters of the Tradition thus say that the Partzufim each correspond to one of the letters of Elohim. 16

Aleph – Arik Anpin

Lamed – Abba

He – Aima

Yod – Zer Anpin

Mem – Nukva or Kallah

The sixth or hidden Partzuf, Atik Yomin, would represent the divine name of Yahweh which is the source and ground of Elohim.

Atik Yomin and Arik Anpin are the Partzufim of Keter. The image of an ancient, bearded king viewed in profile alludes to the attributes of both of the Partzufim. The unseen represents Atik Yomin and the side that is visible represents Arik Anpin. These represents will and desire. We find that God has two aspects in relationship to us – one that is revealed and one that is hidden. On one hand, we are unable to fathom God‟s will because it originates at a level totally transcending our linear logic. This is Atik Yomin (the Ancient of Days). On the other hand, there is a part of God‟s will that operates through linear logic, which involves God constricting God‟s will in order to make sense to humanity. This is Arik Anpin (the Big Face of God).

Arik Anpin is called a face of light, for this face is composed of the ten Sefirot of Atzilut. There is a dance of beauty and horror that is properly considered in the discussion of Tiferet, which is lower on the Tree of Life. However, it is relevant here because Keter represents a level of awareness in which one understands this play of light and darkness as part of God‟s ultimate plan. At this level, one becomes aware that that both the light and the darkness are the operation of the Holy Spirit and that, ultimately, everything serves to enlighten and liberate living souls. This is non-dual awareness.

The Initiate and the Great Angel

The story of Enoch from the Torah, corresponds to Keter. This is a story which is more concealed than it is revealed in the Scriptures.

“When Enoch had lived sixty-five years, he became the father of Methuselah. Enoch walked with God after the birth of Methuselah three hundred years and had sons and daughters. Thus all the days of Enoch were three hundred sixty-five years. Enoch walked with God, then he was no more, because God took him.” (Genesis 5:21-24)

This is the whole story of Enoch in the Book of Genesis. Even though this is a short passage, it has attracted a lot of attention because everyone else mentioned in this section is said to have died, but Enoch is said to have been taken by God. Enoch did not die, but was taken up in ascension. It is the story of Enoch from which the idea of a divine rapture is taken.

The story of Enoch is that Enoch walked in the presence of God and became transparent to God‟s Holy Shekinah, so that his body shone with the supernal light of God and was transformed into an angelic image.

The word Enoch means “initiate”. The fact he lived 65 years before fathering his first child is significant. Sixty-five is the number of the name Adonai, which is Malkut and the lower Shekinah and the number of the Hebrew word for chamber. This means that the initiate makes him or herself a vessel 17

or chamber for the Holy Shekinah/ImmaYah, like unto Malkut. Living another three hundred years is also significant. Three hundred is the number of the Hebrew letter Shin. This letter represents the fiery intelligence of the Holy Spirit- Holy Shekinah/ImmaYah. Three hundred and sixty-five is significant because it is the number of days in the solar year. This is the complete journey of the earth around the sun and the sun through all twelve signs of the zodiac. This represents completion of the human experience.

An archangel is said to be a vast and inconceivable entity by human standards. A small archangel would be akin to an entity the size of an entire world or star. In the case of the archangel Metatron, it is said that his body and power would be akin to the entire universe coupled with the abode of supernal light. This state of supernal being is our divine destiny – the image of Metatron is the image of divine humanity. Thus there is a distinct connection between Adam Kadmon and Metatron. The tradition teaches that the image of Metatron is actually the image of all living souls who have been Christed, are Christed, or will be Christed.

As stated Enoch means initiate. Thus this suggests that the path of ascension is a process of initiation. Keter is often called the Lord of Initiation. The idea of initiation in its basic form is quite simple. There is transmission of spiritual energy passed person to person. Essentially, souls of higher levels enter into incarnation to initiate currents of light transmission. Initiation essentially activates divine potential.

The Angels of Grace and the Divine Gift

Keter at the level of Yetzirah, manifests as the Hayyot Ha-Kodesh (Holy Living Creatures), which are the supreme order of angels on the Tree of Life. They are said to stand directly in the inner presence of God. They are other-worldly entities that can only be spoken of as something like a very alien presence – having an appearance like nothing the mortal imagination would ever conjure up. It is as though one is gazing upon the image of an entity that is constantly changing forms in rapid succession.

If one experiences these beings, they are left with no doubt that there are non-human life-forms in other worlds. This brings us to the idea of conscious evolution on other planets. Life forms that have the capacity to receive and embody something of the fiery intelligence must evolve through the natural order in a world. These life-forms invoke an influx of the supernal light from above – the gift of a fiery divine intelligence. The reception of this gift quickens the pace of evolution, generating a new group of beings that have the capacity to consciously evolve themselves. While this fiery intelligence may descend upon an entire race of beings, typically it descends upon individuals of a life-wave, forming a group within the whole. This is represented in the Scriptures by the chosen ones or the elect and directly reflects the principle of initiation and the light transmission. This term of elect is not meant to be a term of elitism. The chosen or elect are those that are ready and willing to evolve in consciousness. So, one who is not “chosen” this life, may well be so in the next life.

The Hayyot Ha-Kodesh represent the holy order of angels that transmit this fiery intelligence.

The Beginning of Generation

Keter manifests in Asiyah as Reshit Ha-Gilgulim. Gilgulim literally means “spinning”, “swirling”, “revolutions”, or “rotations”. Thus Reshit Ha-Gilgulim means the beginning of revolutions. This denotes that Keter is the motivation within and behind the movement of all creatures and creation. In 18

Kabbalah this is also the word used for the transmigration of souls. This suggests not only the reincarnation of individual souls, but of a cosmic reincarnation, as the matter-energy-light of one universe transmigrates to form a different universe in another dimension.

Metaphorically speaking, Keter essentially represents all big bangs and black holes of all universes as one primordial event. This points to the idea that there is also no true beginning and no end. 19

Lesson IV – Da’at

The Secret Sefirah (Gnosis)

Thirty-Two Paths of Wisdom – The Holy Sefirah of True Gnosis

Place on the Tree of Life – Between Keter and Tiferet

Divine Name – Yahweh Elohim

Partzuf Above – Crown of Zer Anpin

Partzuf Below – Seth, St. Lazarus

Divine Image – The Angel of the Apocalypse

Archangel – Archangels of the Cardinal Directions – Raphael, Gabriel, Michael, Uriel, Hua, Abaddon

Celestial Attribute – Neptune, Sirius

Level of the Soul – Peak of the upper Ruach; Base of the Holy Neshamah

Heavenly Abode – All Seven Heavens and Seven Hells

Spiritual Experience – Gnosis of the Cosmic Christ

Virtue – Transpersonal Awareness

Vice – Disillusionment; Doubt; Pride

Commandment – I am the Lord your God 13AHAVA 13 HASHEM (Exodus 20:2)

Sermon on the Mount – Do not think that I have come to abolish the law or the prophets; I have not come to abolish but to fulfill (Matthew 5:17-18)

Angel of the Apocalypse and the Churches – Source Image of the Holy Angel

The Open Secret

Even though Da‟at follows Hokmah and Binah on the Tree of Life, it is intimately linked with Keter and represents a secret connection. On one hand, Da‟at is the known or revealed aspect of Keter; on the other it is a secret or concealed aspect of Tiferet.

Keter and Da‟at are basically the internal and external manifestations of the same thing. Keter is a person‟s inner selfhood and inmost volition. Da‟at is the intelligence that a person shows outwardly to the world, composed of all the qualities through which the self or person is known.

In its relationship with Hokmah and Binah, Da‟at is also external. Hokmah and Binah are completely internal processes, the radiant awareness of the mind and the thoughts and understanding formed in the mind. Da‟at is a person‟s ability to express or communicate his or her intelligence to others. Thus Da‟at is the revelation of a person‟s intelligence.

Da‟at, in relationship to Tiferet, is hidden. Da‟at is within and behind what is known of a person. It is the capacity and will to communicate, and the substance of what can be communicated. There is always something of a person‟s intelligence that is hidden, and we do not really ever know the whole person.

What is true of Da‟at for the person is also true with God. The impersonal God or consciousness-force that becomes personal in order to be linked to or in relationship with creatures and creation. However, 20

when speaking of limitations, with God it is not his/her limitation in communication, but the limitation of creatures to receive God‟s communication.

The Torah and the Gospel – Da’at

The Torah and Gospel and all Scriptures of the world‟s wisdom traditions correspond to Da‟at. Creation is founded upon the Torah, or Cosmic Law behind which is the sacred unity represented by the supernals. The purpose or aim of creation, however is the Gospel, which is the fulfillment of the law and prophets – the revelation of God to and in creatures and creation.

When it is said that creation is founded upon the Torah, it is akin to the idea of a game, which is founded upon certain rules. The rules of a game make the game itself. Without the rules, there is no game. The same is true of the cosmic law up on which creation and the existence of creation is founded. Without it, the heavens and earth would not exist because they are made by the law.

Within all of the world‟s wisdom traditions, there is a hidden tradition in and behind them. We refer to this as Light Transmission. Da‟at would be the Holy prism through which this light passes, producing the rainbow of colors that becomes each of the different traditions.

The spiritual realization of the adept who reaches the level of Da‟at is the knowledge that one manifests that which they expect and that things appear from the angle at which they are viewing them. He or she realizes the cosmic illusion-power.

The inmost secret essence of the Scriptures is the primordial tradition, of which the written and oral Torah and Gospel are an outward expression.

Lord Yahshua is tied with the high priest of the order of Melchizedek.

The Foundation of Knowledge

When Keter turns toward Ain Sof, Da‟at appears on the Tree of Life. When Keter turns toward the Sefirot below, Da‟at vanishes from the Tree. As the Sepher Yetzirah says, there are always ten Sefirot appearing on the Tree of Life. But where does Da‟at go when it disappears? The answer is that it exists in a different dimension than the other Sefirot. Da‟at is here and there simultaneously. Essentially, Da‟at is the Yesod of the universe beyond this one. Thus, Da‟at of Asiyah is Yesod of Yetzirah. This is based on the Olamot being linked like a ladder.

The Great Enigma

Da‟at is the most mysterious and enigmatic of all the Sefirot – the revealed aspect of Keter, the concealed aspect of Tiferet, and Yesod in another dimension. The dual nature of Da‟at is alluded to by the association of the divine name of Yahweh Elohim with both Da‟at and Binah. Binah is often 21

associated with Elohim, but it is also associated with the divine name Yahweh Elohim. This brings up the question of what is the difference in Yahweh Elohim manifested at Binah and at Da‟at? One way to answer this is that Father Yahweh Elohim Holy Mother ImmaYah Elohim. This union is how conception occurs. The child is thus Yahshua – the image of the Father-Mother. The other suggestion is that at the level of Binah, Yahweh Elohim is pure, but at the level of Da‟at, this light is refracted into the rainbow splendor of the cosmic forces.

The bright side of Da‟at is the intelligence of Christ, but the dark side of Da‟at is cosmic ignorance, which may also be called the cosmic illusion power. The cause of this duality occurs in Binah, but it is actualized in Da‟at. Therefore from the point of Da‟at on the Tree of Life, the Tree of Knowledge of Good and Evil comes into being. So a dark side of the Tree of Life comes into being called the Tree of Death. This is the tree of the Demiurge and of ignorance. Da‟at linked to the supernals is the Christ-spirit, but when its connection is severed it becomes the antichrist-spirit.

The dominion of the demiurgos who is Marduk fallen cherubim, is called the realm of impure emanations or Klippot (plural). Klippah (singular) literally means “husk” or “shell” like the husk on a grain of wheat or a shell protecting a nut. The message is that the klippot are what must be first shed then they must be transformed and integrated. Yet, this term for unclean and evil spirits suggests that they are a necessary part of the creative evolution – for the husk protects the fruit until it is ripe and mature.

Da‟at may appear as a depth of good or as a depth of evil and therefore is called a depth of void – being neither good nor evil in and of itself. It has a mirror-like nature – the nature of mind – and assumes an appearance relative to the soul that approaches it. One who has overcome klippotic influences (selfishness, pride, arrogance, jealousy, greed, fear, hatred, and the like) will experience Da‟at as the Gnosis mind of Christ. Conversely, one who has not shed the influence of the klippot will find Da‟at a gate to the dark side and a pit of destruction.

The Demon of the Abyss – The Angel of the Abyss

Da‟at is often called the Great Abyss because it represents the illusion of separation from God. The name of the demon of the abyss is Lucofrage Rofacale Staniel, or Satan/Lucifer-/Diana Lucifera.Then also Samael,which means the “poison of God” and Satan means “adversary”. If God is knowledge, understanding, and wisdom then the devil is ignorance and falsehood. Angels, thus represents beings-forces of enlightenment and demons represent beings-forces of ignorance.

The attribute of Abaddon, the wrathful angel of destruction, directly relates to the dual nature of  physical creation encountered in Da‟at. Abaddon, the angel of the bottomless pit, is not a demon. Rather it is a wrathful or fierce angel of God. Its mission is to shatter klippot to liberate the holy sparks trapped in them. This shows the difference between a wrathful angel and a demon. The wrathful angel caries one toward enlightenment and the demonic being caries one away. 22

A secret teaching concerning the four great archangels attributed to Da‟at: Raphael, Gabriel, Michael, and Uriel. According to this teaching, the four crowned princes of hell – Lucifer/Satan, Leviathan, Samael, and Beliel – are the same level of consciousness-force as the corresponding fallen celestial being. Thus, these arch-demons are the dark side of the cosmic forces the archangels personify. The difference lies in their intention and the result that follows.

The Play of Cosmic Forces

Although most ordinary individuals are unaware of it, we exist in a constant play of cosmic forces. At the level of Da‟at one becomes aware of this play and is able to consciously participate in the play of spiritual forces.

Metaphysically speaking, every move we make, every situation, circumstance, or event in our lives is supported by corresponding cosmic or spiritual forces (hence angles, titans, or demons).

Everything first forms and comes into being on the inner planes of consciousness. If, through positive thought, positive feeling-emotion, and creative visualization, we are able to make a change in these more subtle dimensions then a corresponding change will occur at the level of the physical plane.

This corresponds directly to the play of cosmic forces because it is through our thoughts, feelings, words, and deeds that we link ourselves with spiritual forces. In essence, positive thoughts, feelings, and actions are inner angels and conversely doubting and negative thoughts, feelings, and actions are inner demons. Through these inner demons and angels, we attract and connect ourselves with corresponding spiritual forces beyond us and we become the agents of those spiritual forces in the material plane.

The True Knowledge of the Apocalypse – Revelation

With regard to the Book of Revelation, St. John‟s vision was a prophecy concerning Rome with Christianity spread dark ages and religious slavery. Thus, the Book of Revelation has already occurred. The Book of Genesis depicts the creative act as an involution and the Book of Revelation depicts the creative act as an evolution. This involution and evolution, at the level of Da‟at, is understood as one and the same movement.

The process of a development and evolution of the soul-being, specifically the human soul, toward supernal or Messianic consciousness that we witness in the person of Yahshua is a process underway within each and every one of us. 23

The development and evolution from mental to supramental being is a critical stage in the evolution of life in worlds of sentient existence. One might say that it is the point of “make it or break it” as far as the evolution to the highest of life is concerned. Because it is a conscious evolution, it is the race of intelligent beings themselves that determines the outcome of evolution in their world.

The final conflict, which is called Armageddon, represents the struggle within ourselves against the violent or evil inclination of our bestial nature. It becomes an external conflict only when we do not resolve the conflict inwardly.

In terms of the Tree of Life, it is a question of whether or not we can rise to the level of Tiferet, or remain bound to the lower Sefirot, cut off from the presence of Christ within our hearts. This leads to an understanding of the second coming in the Gnostic view, which is a dawn of Messianic consciousness in larger collectives of human individuals. The second coming is not envisioned as a return of the person of Lord Yahshua, but rather as Messianic consciousness dawning in many individuals. When Messianic consciousness dawns in oneself, it is the second coming. This also being true of others leads to the awareness of the second coming as the emergence of supernal consciousness in a larger collective of humanity. There are 2 types of consciousness Yahshua reveaed to us one as sacrificial lamb and another he have is Lion of the tribe of Judah that returns with wrath and judement on the world,he was for sins of humans by being crucified showed lamb of God consciousness and when he returns Lion consciousness he will show,this is mercy and wrath pillars in another words!

The Upper Room and Bridal Chamber

Da‟at is often called the Bridal Chamber because it is the place of union between the Father (Hokmah) and the Mother (Binah) and the union of the bridegroom (Tiferet) and the Bride (Malkut). the Father YAHWEH represents the transcendental aspect of God and the Mother IMMAYAH represents the immanent aspect of God – hence, being and becoming, which are inseparable. This is reflected in the Bridegroom and Bride, who are the revealed image of the Father and Mother. Essentially, the Father is revealed via the Mother through the birth of the son, and the Mother is fulfilled in the Daughter.

Da‟at is also called the upper room, which is the sacred space through which three key rites of initiation transpire: the Holy Eucharist or wedding feast, the transmission of the Holy Spirit Mother IMMAYAH; and the reception of the fiery light of supernal being. All three of these events are said to transpire through the union of the Bridegroom and Bride, and the secret knowledge associated with these initiations is said to be the foundation of the true apostolic succession in Gnosis-knowage.

2) Match the Divine Name with each Sefirot.

 

Keter Adonai

Hokmah Shadai

Binah Eheieh

Da‟at Yahweh Elohim

Hesed El

Gevurah Yah

Tiferet Yahshua

Netzach Elohim Givor

Hod Elohim Tzavaot

Yesod Yahweh Tzavaot

Malkut Elohim 86

3) Match the Sefirot with the English Definition.

Keter Beauty

Hokmah Understanding

Binah Gnosis

Da‟at Wisdom

Hesed Kingdom

Gevurah Severity

Tiferet Foundation

Netzach Mercy

Hod Crown

Yesod Splendor

Malkut Victory 87

4) Match the word with its definition:

Sefirot Swirling – connotes reincarnation and karma

Netivot Spheres of light

Olamot Paths

Partzuf Universes

Devekut Literally means “tradition”

Gilgalim Once an unpronounceable name of God (Yod – Heh – Vav – Heh)

Kabbalah Chariot Mysticism

Merkavah Personality that God manifests

Tetragrammaton Will and concentration

Malkut or “Kingdom” (representing Creation itself):

Sefirah Dignatory
 Keter (Crown; Divine Will)  = Voluntas (Will)
 Hokmah (Wisdom)  = Sapientia (Wisdom)
 Binah (Intelligence)  = Veritas (Truth)
 Hesed (Mercy, Love)  = Bonitas (Goodness)
 Gevurah (Strength)  = Potestas (Power)
 Tifaret (Beauty)  = Virtus (Virtue)
 Netzah (Endurance)  = Eternitas (Eternity)
 Hod (Majesty)  = Gloria (Glory)
 Yesod (Foundation)  = Magnitudo (Greatness)
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