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UPPER WORLD,UPPER WORLDS,UPPER-WORLD,UPPER-WORLDS

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ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

ecite again those words, and he will do so. the following is the great conjuration of all the powers, to be used only in extreme necessity, or to silence a rebellious spirit who plagues thee, or who causeth consternation about the mandal for reasons unknown to thee, perhaps as agent for the ancient ones. in such a case, it is urgent to send back the spirit before it gains power by dwelling in the upper world, for as long as one of these is present upon the earth, it gains in strength and power until it is almost impossible to control them, as they are unto gods. this is the conjuration, which thou recite forcefully: the great conjuration of all the powers spirit of the sky, remember! spirit of the earth, remember! spirits, lords of the earth, remember! spirits, ladies of the earth, remembe

AN INTRO TO STUDY OF THE KABALAH

not the direct creator of the world; but that all things have proceeded from the primordial source in successive emanations, each one less excellent than the preceding, so that the universe is 'god manifested' and the last and remotest production is matter, a privation of perfection (2) that all we perceive or know of, is formed on the sephirotic type (3) that human souls were pre-existent in an upper world before the origin of this present world (4) that human souls before incarnation dwell now in an upper hall, or treasury where the decision is made as to what earth body each soul or ego shall enter (5) that every soul after earth life or lives must at length be so purified as to be re-absorbed into the infinite god (6) that one human life is seldom sufficient; that two earth lives are

FAUST

its, long since vanished from the plain, of rocky heights are more than ever fain. silent they work through devious crevasses in rich metallic fumes of noble gases. on sundering, testing, blending, they are bent, their only impulse, something to invent. with the light touch of spiritual power they build transparent figures, hour by hour; the crystal then in its eternal silence glasses what in the upper world above them passes. emperor i ve heard it and believe that it may be; yet, gallant man, say: what is that to me? faust the norcian necromant, of sabine race, your faithful, worthy servant, sends me in his place. what fate once threatened him, so monstrous, dire! the fagots crackled, leapt the tongues of fire; dry billets, lattice-like, were round about him fixed, with pitch and bars of

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

ds would be able to recognise in the picatrix many of the ideas and philosophico-religious sentiments expressed by the wonderful author of pimander, the egyptian moses and the prophet of christianity, and yet here this philosophy is in a context of practical magic, how to make talismans, how to draw down the influences of the stars by establishing the chains of links and correspondencies with the upper world. the latin translation of picatrix1 is shorter than the arabic text; in the proem it is stated that the work has been translated from arabic into spanish by order of alfonso the wise, but this spanish translation has not survived. the latin picatrix was certainly circulating a good deal in the italian renaissance.2 there was a copy of picatrix in pico della mirandola's library.3 it was

. each world receives influences from the one above it, so that the virtue of the creator descends through the angels in the intellectual world, to the stars in the celestial world, and thence to the elements and to all things composed of them in the elemental world, animals, plants, metals, stones, and so on. magicians think that we can make the same progress upwards, and draw the virtues of the upper world down to us by manipulating the lower ones. they try to discover the virtues of the elemental world by medicine and natural philosophy; the virtues of the celestial world by astrology and mathematics; and in regard to the intellectual world, they study the holy ceremonies of religions. agrippa's work is divided into three books; the first book is about natural magic, or magic in the ele

erwise unknown and one of these is the kore kosmou. the editio princeps of the anthology (bks. i and ii) was at antwerp in 1575. see scott, i, pp. 82 ff. 217 giordano bruno in england: the hermetic reform if we thus purge our habitations, o ye gods, if we thus renew our heaven, the constellations and influences shall be new, the impressions and fortunes shall be new, for all things depend on this upper world' these words are part of a speech made by jupiter in the spaccio to an assembly, or general council, of the celestial gods. the almighty thunderer feels that he grows old, and he is in a mood of penitence. casting his eye around the heavens he perceives that the images of the forty-eight constellations are either in the ugly forms of animals, like that great deformed bear, the ursa maj

are full of magic was not realised by corsano. the magic in the spaccio has never been discussed. 231 giordano bruno in england: the hermetic reform the celestial images on which all things below depend in order to make the reform come "if we thus renew our heaven" says jupiter "the constellations and influences shall be new, the impressions and fortunes shall be new for all things depend on this upper world' so, in the kore kosmou when the gods met in a plenary assembly to reform a degenerated world there was a "second efflux of the divine nature" upon the mundane elements- it is in the context of this kind of thinking that the spaccio should be read. the constellation images are not merely a literary device to which is attached an amusing satire on religious and social conditions in the

FULLER J F C SECRET WISDOM OF THE QABALAH

e white, by the yolk, into the fledgling is the secret of secrets of the entire qabalistic philosophy. gknow that all the upper and the lower worlds are comprised in the image of god h, we read in the zohar.13 here we have (1) a unity- the image of god (2) a duality- the upper and lower worlds (3) a trinity- the upper and lower worlds and the image of god; and (4) a quadruplicity- the knower, the upper world, the lower world, and the image of god. yet this quadruplicity is in itself a duality- the knower and the image of god; because this image includes the upper and lower worlds. the absorption of the knower in the image is the great work- the re-establishment of unity or equilibrium. concerning the first of these two dualities, isaac myer writes: secret wisdom of the qabalah page 14 the

t, and to this day, of many of the modern religions of the world is, the idea of a perfect invisible universe above, which is the real and true paradigm or ideal model, of the visible universe below, the latter being the reflection, a simulacrum or shadow, of the invisible perfect ideal above. this idea was fully understood by the ancient egyptians, as was shown in their deities nut or neith, the upper world, shu or ma, the intermediary, and seb, the earth.14 in india, the same idea is fully set forth in the esoteric books of the vedas, called the upanishads. it is the supreme ideal brahm which is the only true. it manifests itself first in brama, vishnu and siva, past, present and future time, and through these in the visible, the last being maya, or illusion. the temples of most of the a

laces are light, nor are they spirits, nor are they souls, nor are they any form that may be seized hold of by any of the senses. know that the palaces are thoughts-seen through curtains. take away the thought, and the palace becomes nothing that the mind can grasp nor the imagination picture! and know, finally, that all the mysteries of the faith lie in this doctrine: that all that exists in the upper world is the light of thought- the infinite. lift the curtain, and all matter appears immaterial! lift another curtain, and the immaterial becomes even more spiritual and sublime! as each succeeding curtain is lifted we are transported to ever-higher planes of sublimity until the highest is reached!22 the curtains are the divisions (abysses) between the superconscious thought of god and the

he and his name enclosed within him were not one. nor could this unity be effected until he created the world. having, therefore, decided to do so, he traced and built, but the aim was not attained until he enfolded himself in a covering of a supernal radiance of thought and created therefrom a world. he produced from the light of that supernal radiance mighty cedars [six days of creation] of the upper world, and placed his chariot on twenty-two graven letters which were carved in ten utterances [the numerals or sephiroth] and infixed there.5 as long as god's name was enclosed within him, no-thingness persisted; for unity can only become perceptible through a difference. this difference was thought, out of which the world was created. thoughts are expressed in words formed from the alphabe

GILBERT THE MAGICAL MASON

been for many centuries confessedly lost to the jews. time will not permit me to extend much farther this paper on the doctrines of the kabalah; but i may say that the teaching include the following dogmas.(1)that the supreme incomprehensible one was not the direct creator of the world (2) that all we perceive or know of is formed on the sephirotic type (3)thathuman souls were pre-existent in an upper world before the origin of this present world (4) that human souls before incarnation dwell now in an upper hall, where the decision is made as to what body each soul shall enter (5)thatevery soul after earth lives must at length be so purified as to be reabsorbed into the infinite (6)thattwo lives are taught by many rabbis, to be necessary for all to pass; and that if failure result in the

GNOSTIC HANDBOOK

prisoners, each of us has been kept chained in a subterranean cavern from birth, facing a dark wall. only a very small amount of light enters the cavern and this comes from a small opening high overhead. because of our chains, we look in opposite direction and hence can only observe the dark shadows which pass along the wall we are facing. these shadows are cast by the men and occurrences of the upper world beyond the overhead opening. our perceptions and hence of the shadows and reflections, plato's major contemplation was on what would occur if one of us escaped from the cave? plato s answer is found in his work the republic, where socrates tells us that at first the escaped prisoner would be blinded by the strength of the light of the upper world and would retreat back to the shadows

, plato's major contemplation was on what would occur if one of us escaped from the cave? plato s answer is found in his work the republic, where socrates tells us that at first the escaped prisoner would be blinded by the strength of the light of the upper world and would retreat back to the shadows. but only for a while. he would need, then, to grow accustomed before he could see things in that upper world. at first it would be easiest to make out shadows, and then the images of men and things reflected in water, and later on the things themselves. after that, it would be easier to watch the heavenly bodies and the sky itself by night, looking at the light of the moon and stars rather than the sun and the suns light in the day time..last of all, he would be able to look at the sun and co

fer the ever changing landscape of spirit it has more clearly delineated worlds, planes and inhabitants. whichever we use, both have certain general motifs which are the basis for the great chain of being. the gnostic handbook page 18 characteristics of the traditional model the first is the point of origin, this is only described in negative terms (by what it is not. the second is considered the upper world, it is sometimes imaged as the world of the gods but in a gnostic system we prefer a more impersonal description. this world includes any number of original principles, it is the higher reaches of plato s world of ideals. in the general gnostic- theosophic tradition it has a triune principle. within the triune principle is the power of polarity, this is important as it gives rise to th

nning was the logos. the logos was known as spenta mainyu in the zoroastrian tradition in mythology it is sometimes the pre existed state of the son of god. there are many positions in the great chain of being for the logos and sophia and as we study further complex myths and legends of their power will be discussed. however, in their most primal form they work within the triangle of force in the upper world. what about jesus? one of the major debates in christianity has been about the nature of jesus. however, when we examine the new testament in a critical manner some important facts come to light. jesus over and over again claimed to be the messiah and a son of god, but not god himself. he prayed to the father and spoke of god as a separate entity to whom he was obedient. in the gospel

rm and so forth. while we understand and use the power of images, to become devoted to one such image is to ignore its true nature. indeed, obsession with an image of the divine can lead away rather than to the higher principles. there are myriad spiritual forms throughout the great chain of being. in the gnostic system, there are many, many names for them. as they are in the dimensions below the upper world they are partial representations of aspects of the divine and each has its own unique essence, form and so forth. while these too, at heart are principles, there are more and more degrees of independence and uniqueness as we move down the emanation ladder. so, for example, by the time we reach the astral worlds, there are millions of spirits of varying characters and forms, each unique

ist the term christ means anointed and it is the force of the spiritual sun. it is represents the completed individual in which sophia and the logos have transformed consciousness and the mediator at the nexus of all systems. the solar logos, christ or the sacred sun transmits the transforming energies of the triune principle throughout the planes. it is the door through which the energies of the upper world communicate with those of the planes. it can be imaged as the dying and reborn sun and hence related a wide range of god-man myths and legends. i am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture. john 10:9 the sun can be also however harsh, it dries out the land and kills the livestock as well as bringing out the change of tides and t

plane of virgin spirits monadic plane. plane of divine spirit spiritual plane plane of life spirit intuitional plane plane of thought mental plane desire plane astral plane physical plane physical plane the divine plane this is the point of origin, the matrix from which all universal systems evolve. it is the plane of the triune principle and on a more tangible level, the dimension from which the upper world operates. the monadic plane from this plane the true self or the pneumatic light self operates in the present cycles, though in most of humanity it is in embryonic form only. in the cycles of creation this is the plane from which polarization and differentiation originated. it is on this level that the seven holy spirits operate and direct creation. the gnostic handbook page 39 the spi

the logos and sophia model is central to gnosticism, this older structure is found in many nature religions. the divine will is seen as either the cosmic father or mother and the earth is the wife, husband or lover. in this mythology the underworld is intricately connected to the earth, even seen as part of it. in the norse tradition the god is odin or tyr (much earlier) and he is the lord of the upper world (asgard) and hel is the goddess of the underworld and earth. hel and freya are much the same goddess, she simply split into two and was demoted due to strong patriarchal and later christian influences. she was the goddess of death and rebirth, fertility and suffering, she guards the dead and sends them back to life, she compliments and completes the lord or tyr/odin. in celtic mytholog

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

prisoners, each of us has been kept chained in a subterranean cavern from birth, facing a dark wall. only a very small amount of light enters the cavern and this comes from a small opening high overhead. because of our chains, we look in opposite direction and hence can only observe the dark shadows which pass along the wall we are facing. these shadows are cast by the men and occurrences of the upper world beyond the overhead opening. our perceptions and hence of the shadows and reflections, platos major contemplation was on what would occur if one of us escaped from the cave? plato s answer is found in his work the republic, where socrates tells us that at first the escaped prisoner would be blinded by the strength of the light of the upper world and would retreat back to the shadows. b

lation was on what would occur if one of us escaped from the cave? plato s answer is found in his work the republic, where socrates tells us that at first the escaped prisoner would be blinded by the strength of the light of the upper world and would retreat back to the shadows. but only for a while. gnostic theurgy page 8 he would need, then, to grow accustomed before he could see things in that upper world. at first it would be easiest to make out shadows, and then the images of men and things reflected in water, and later on the things themselves. after that, it would be easier to watch the heavenly bodies and the sky itself by night, looking at the light of the moon and stars rather than the sun and the suns light in the day time..last of all, he would be able to look at the sun and co

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

ck, as ye mining folk say. 101a: elsewhere lead appeareth in blocks, as at goslar, where the eamelsberg is zu breitem plick almost all 16<1(1. 3 nine choirs of angels, fundgr. 1, 101. pass. 339. 341. niu fylkingar engla, fornald. sog. 3, 663; conf. the nine punishments of hell, wackernagel s basel mss. 24b [buddhist books describe 18 hells, some hot, some cold. 796 time and woeld. with the upper world, that inhabited by man, and passages exist from the one to the other. the on. system supposes a world-tree, asjcr yggdrasils, which links heaven, earth and hell together, of all trees the greatest and holiest. it is an ash (askr, whose branches shoot through all the world, and reach beyond heaven. three roots spread out in three directions, one striking toward the ases into heaven, ano

ecket: der dillestein der ist enzwei (in-two, burst, die toten sint uf gewecket/ dietr. drachenk. cod. pal. 226a. this makes me think of the tyt0a\6? at delphi, a conical stone wrapt in net (gerhard s metroon p. 29, still more of the lap-is manalis (festus sub v) which closed the mouth of the etruscan mundus, and was lifted off on three holy days every year, so that the souls could mount into the upper world (festus sub v. mundus) not only this pit in the earth, but heaven also was called mundus,2 just as niflheimr is still a heimr, i.e. a world. and that hell-door (p. 802) is paralleled by the descensus averni, the fauces grave olentis averni the f atri janua ditis in virgil s description, aen. 6, 126. 201 (conf. helle infart, veldeck s en. 2878. 2907; fairytales of the slavs too speak of

HP LOVECRAFT A DARK LORE

cities on the sea-bottom, an' this island was heaved up from thar. seem they was some of the things alive in the stone buildin's when the island come up sudden to the surface, that's how the kanakys got wind they was daown thar. made sign-talk as son as they got over bein' skeert, an' pieced up a bargain afore long "them things liked human sacrifices. had had 'em ages afore, but lost track o' the upper world after a time. what they done to the victims i ain't fer me to say, an' i guess obed was'n't none too sharp abaout askin. but it was all right with the heathens, because they'd ben havin' a hard time an' was desp'rate abaout everything. they give a sarten number o' young folks to the sea-things twice every year- may-eve an' hallawe'en- reg'lar as cud be. also give some a' the carved kni

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

e antarctic coast. by this time the ultimate doom of the land city must have been recognized, for the sculptures showed many signs of the cold s malign encroachments. vegetation was declining, and the terrible snows of the winter no longer melted completely even in midsummer. the saunan livestock were nearly all dead, and the mammals were standing it none too well. to keep on with the work of the upper world it had become necessary to adapt some of the amorphous and curiously cold-resistant shoggoths to land life- a thing the old ones had formerly been reluctant to do. the great river was now lifeless, and the upper sea had lost most of its denizens except the seals and whales. all the birds had flown away, save only the great, grotesque penguins. what had happened afterward we could only

its subglacial levels must still form a feature of peculiar importance. perhaps it embodied architectural marvels as yet unencountered by us. it was certainly of incredible age according to the sculptures in which it figured- being indeed among the first things built in the city. its carvings, if preserved, could not but be highly significant. moreover, it might form a good present link with the upper world- a shorter route than the one we were so carefully blazing, and probably that by which those others had descended. at any rate, the thing we did was to study the terrible sketches- which quite perfectly confirmed our own- and start back over the indicated course to the circular place; the course which our nameless predecessors must have traversed twice before us. the other neighboring

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

cities on the sea-bottom, an' this island was heaved up from thar. seem they was some of the things alive in the stone buildin's when the island come up sudden to the surface, that's how the kanakys got wind they was daown thar. made sign-talk as son as they got over bein' skeert, an' pieced up a bargain afore long "them things liked human sacrifices. had had 'em ages afore, but lost track o' the upper world after a time. what they done to the victims i ain't fer me to say, an' i guess obed was'n't none too sharp abaout askin. but it was all right with the heathens, because they'd ben havin' a hard time an' was desp'rate abaout everything. they give a sarten number o' young folks to the sea-things twice every year- may-eve an' hallawe'en -r eg'lar as cud be. also give some a' the carved kn

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

hough a somewhat broken, staircase. here, at an angle, as near as he could judge, of a hundred feet underground, he came upopn a square landing-place, with a niche in the wall; and then he saw a further long staircase, descending at right angles to the first staircase, and still going down into deep, cold darkness. the man cast a glance upward, as if questioning the small amount of light from the upper world which shot down, whether he should continue his search or desist and return. all was stillest of the still about him; but he saw no reason particularly to fear. so, imagining that he would in some way soon penetrate the mystery, and feeling in the darkness by his hands upon the wall, and by his toes to make sure firs ton each step, he resolutely descended; and he deliberately counted t

LAITMAN M BASIC CONCEPTS IN KABBALAH

f the branches, thus facilitating a precise exchange of spiritual information. b a s i c c o n c e p t s i n k a b b a l a h 22 we may ask, if one should attain the spiritual root first, how can a beginner master this science without correct understanding of the teacher? the answer is that through the great desire for spirituality, the student finds the right way and acquires the sensation of the upper world. this is done by studying authentic sources only, as well as by detaching from any material rituals. 23 c h a p t e r 2 t h e p u r p o s e o f k a b b a l a h kabbalists assert that the purpose of creation is to bring joy and kpleasure to the created beings. the will to enjoy (the vessel or the soul) receives pleasure according to the intensity of its desire. this is why all that was

to bring enjoyment called the light corresponded with each other in magnitude. that is, the vessel (the will to enjoy) received maximum pleasure. however, as the desire diminished, both the vessel and the light that filled it gradually contracted and kept moving away from the creator until they reached the lowest level, where the will to enjoy finally materialized. the only difference between the upper world and ours lies in the fact that in our world the vessel (the will to receive pleasure) exists at its lowest level, called the material body. before its final materialization, the vessel evolves through four stages, divided into ten sefirot (levels: keter, hochma, bina, hesed, gevura, tifferet, netzah, hod, yesod, and malchut. these sefirot constitute filters inhibiting the light that th

plines oneself in using his or her desires. rather, we cultivate a compelling yearning to attain spirituality and eternity after contemplating the greatness of spirituality, eternity, and domination beyond universe and time. this desire to merge with the creator is the last level of the second period. the third period of development includes the study of kabbalah and observance of the laws of the upper world. in this, we are assisted by an anti-egoistic screen whose intention is to bring joy to the creator, and by no means for us to receive for our own benefit. this work corrects and transforms egoism into the desire to perform good deeds, as does the creator. in proportion to the annulled part of the egoism, we receive a soul of a certain level, a certain amount of light and pleasure cons

l level of ruach. in the world of beria it is the nrnhy of the level of neshama; in the world atzilut it is the nrnhy of the level of haya, and in the world of adam kadmon, it is the nrnhy of the level of yechida. the difference between the worlds is like the difference between the levels of nrnhy in the world assiya. thus, everything depends on the spiritual level of those who wish to attain the upper world, and therefore equalize their spiritual qualities to the properties of the worlds. consequently, they become an integral part of the worlds, which explains why all the worlds were created, and why we need them. indeed, we would have been unable to attain the creator without consistently ascending the nrnhy levels of each world. by attaining a certain level, we feel the light (pleasure)

through studying kabbalah, acquired an additional sixth sense, a sensation of the concealed part of the world. it is concealed from ordinary people, who refer to it as the spiritual world. a kabbalist can perceive the entire universe with this newly acquired sense, perceiving both our world and the spiritual world as tangible reality, just as we perceive our everyday reality. kabbalists feel the upper world and directly attain it. it is called the upper world because it exists beyond our ordinary perception. kabbalists see that everything descends from the upper world and appears in ours. they see all the causes and effects because they simultaneously exist in both the upper world and in our world. an ordinary person perceives only a fraction of the surrounding universe and calls this fra

ecause it surrounds the sixth sense while still unable to fill it. this point, the embryo of the sixth sense expands and acquires sufficient volume to allow the surrounding light inside it. the entry of light into the point in the heart creates in the student the first sensation of the spiritual, the divine, the beyond. as the light enters the point, we perceive a wider and clearer picture of the upper world and see our past and future. in the introduction to the study of the ten sefirot, item 155, it is written: why do kabbalists obligate each person to study kabbalah? this is because even when people who study kabbalah do not understand what they are learning, through their desire to understand they awaken upon themselves the light that surrounds their souls. this means that every person

dressed within our souls, as the sixth sense has not yet been developed. nevertheless, the light that we receive every time during our studies purifies and makes us fit to receive the light within. the reception of the light grants absolute knowledge, calm, and the sensation of immortality. question: how is the kabbalistic information conveyed? kabbalists have passed on their knowledge about the upper world both orally and in writing. initially, it appeared in mesopotamia in the 18th century bce. the accumulated knowledge was f r e q u e n t ly a s k e d q u e s t i o n s 105 expounded upon in the book of creation (sefer yetzira, ascribed to abraham. this book is still available in bookstores. in every generation, kabbalists wrote their books for the souls of that particular generation. s

ut initiates a process in which individuals extend themselves beyond their present boundaries and limitations. rabbi yehuda ashlag left a study method for this generation, which essentially trains individuals to behave as if they have already achieved the perfection of the upper worlds while still here in our world. in the words of rabbi yehuda ashlag "this method is a practical way to attain the upper world, the source of our existence, while still living in this world. 111 a kabbalist is a researcher who studies his or her own nature using this proven, time-tested and accurate method. through this method, one attains perfection and control over one s life, and realizes life s true goal. just as a person cannot function properly in this world without having knowledge of it, the soul canno

our existence, while still living in this world. 111 a kabbalist is a researcher who studies his or her own nature using this proven, time-tested and accurate method. through this method, one attains perfection and control over one s life, and realizes life s true goal. just as a person cannot function properly in this world without having knowledge of it, the soul cannot function properly in the upper world without knowledge of it. the wisdom of kabbalah provides this knowledge. h ow t o c o n t a c t b n e i b a r u c h bnei baruch 1057 steeles avenue west, suite 532 toronto, on, m2r 3x1 canada e-mail: info@kabbalah.info web site: www.kabbalah.info toll free in canada and usa: 1-866-laitman fax: 1-905 886 9on. 207 11 about the author kabbalist rav michael laitman, phd, has a doctorate in

LAITMAN M FROM CHAOS TO HARMONY

people of israel to the land of israel is predetermined in nature s plan. to understand it, we must understand the spiritual meaning of the term the land of israel. and for this, we must understand the language that kabbalists use. when kabbalists achieved balance with nature, they discovered a part of reality that is beyond the range of the egoistic person s perception. they called that part the upper world, or the spiritual world. once they discovered that every element in the upper world hangs down to our world and begets a corporeal manifestation, they called the elements in the upper world, roots, and their manifestations in the corporeal world, branches. thus, the language of roots and branches israel s role 171 came to be, based on the parallels between the upper world and our world

man relations, among peoples or among countries, are the effects of nature s forces, which manipulate human society as a shepherd leads a herd. 180 from chaos to harmony if we want to change our situation, we must understand these forces and affect the place from which they affect us. and the degree from which they affect us is above the human level, hence it is called nature s upper level or the upper world. kabbalists describe this modus operandi in the following words (bereshit raba, 10, 6: there is not a blade of grass below that does not have an angel (force) above it that strikes it and tells it: grow. in other words, nothing changes in our world without a force that operates it from a higher degree, the upper world. therefore, to understand the relations among religions in general

which individuals extend themselves beyond their present boundaries and limitations. 208 from chaos to harmony rabbi yehuda ashlag left a study method for this generation, which essentially trains individuals to behave as if they have already achieved the perfection of the upper worlds while still here in our world. in the words of rabbi yehuda ashlag, this method is a practical way to attain the upper world, the source of our existence, while still living in this world. a kabbalist is a researcher who studies his or her own nature using this proven, time-tested and accurate method. through this method, one attains perfection and control over one s life, and accomplishes life s true goal. just as a person cannot function properly in this world without having knowledge of it, the soul canno

our existence, while still living in this world. a kabbalist is a researcher who studies his or her own nature using this proven, time-tested and accurate method. through this method, one attains perfection and control over one s life, and accomplishes life s true goal. just as a person cannot function properly in this world without having knowledge of it, the soul cannot function properly in the upper world without knowledge of it. the wisdom of kabbalah provides this knowledge. h ow to c o n tac t b n e i b a ru c h 1057 steeles avenue west, suite 532 toronto, on, m2r 3x1, canada 194 quentin rd, 2nd floor brooklyn, new york, 11223, usa e-mail: info@kabbalah.info web site: www.kabbalah.info toll free in usa and canada: 1-866-laitman fax: 1-905 886 9te tman, phd rav michael laitman, phd, i

LAITMAN M KABBALAH REVEALED

ut initiates a process in which individuals extend themselves beyond their present boundaries and limitations. rabbi yehuda ashlag left a study method for this generation, which essentially trains individuals to behave as if they have already achieved the perfection of the upper worlds while still here in our world. in the words of rabbi yehuda ashlag, this method is a practical way to attain the upper world, the source of our existence, while still living in this world. a kabbalist is a researcher who studies his or her own nature using this proven, time-tested and accurate method. through this method, one attains perfection and control over one s life, and realizes life s true goal. just as a person cannot function properly in this world without having knowledge of it, the soul cannot fu

of our existence, while still living in this world. a kabbalist is a researcher who studies his or her own nature using this proven, time-tested and accurate method. through this method, one attains perfection and control over one s life, and realizes life s true goal. just as a person cannot function properly in this world without having knowledge of it, the soul cannot function properly in the upper world without knowledge of it. the wisdom of kabbalah provides this knowledge. h ow t o c o n t a c t b n e i b a r u c h 1057 steeles avenue west, suite 532 toronto, on, m2r 3x1 canada 194 quentin rd, 2nd floor brooklyn, new york, 11223 usa e-mail: info@kabbalah.info web site: www.kabbalah.info toll free in usa and canada: 1-866-laitman fax: 1-905 886 9 m contents it is beyond human compreh

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

so that it feels her support, and then she suddenly withdraws, letting go of it. when the child feels totally abandoned and lacking all support, it is compelled to take a step toward the mother. only in this way can it learn to walk independently. thus, though it may seem to us as if the creator has suddenly abandoned us, in fact he is waiting for us to take a step on our own. it is said that the upper world is in a state of complete rest. the word "rest" in the spiritual world, implies no changes in desire. however, the desire to bestow good never changes. all acts and movements, in both our inner emotional (egoistic) structure of spiritualitystructure of spirituality- 83- world and in the spiritual (altruistic) world, are involved in replacing a former desire with a new one. if no such c

posite to his essence: the desire to gratify oneself, or egoism. therefore, he endowed us with this quality. as soon as a human being is influenced by this quality, that human is born into thisworld, and immediately stops perceiving thecreator. the concealment of the creator exists in order to give us the illusion thatwe possess freewill to choose between ourworld and the world of the creator the upper world. if, despite our egoism, we were able to see the creator, naturally we would prefer his world over ours, since the first contains all pleasure and no suffering. however, freedom of choice and free will can only exist in the absence of our perception of the creator while he is in concealment. but if, from the moment of birth, we are so strongly dominated by the ego that we cannot distin

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

lines. but if we blur our gaze, we will be able to penetrate the picture and discover a rich, three-dimensional image. the wisdom of kabbalah acts on us in much the same way, helping us capture that picture. in fact, kabbalah doesn t present anything new, but simply refocuses our gaze so we can begin to see. when a person begins to perceive the correct picture, and experiences the opening of the upper world, this discovery is accompanied by the wondrous sensation of eternal life, and endless, boundless stream of pleasures. this is where our lives are leading us. 26 t h e n at u r e o f m at t e r the wisdom of kabbalah has evolved over thousands of years and been disseminated among kabbalists throughout history. i would like to briefly review the key points in this process. the first kabb

piration for pleasure. in each level of reality, this aspiration takes on different forms. every kabbalist, without exception, from abraham to the last great kabbalist, baal hasulam, maintained that the entire substance of creation consists of a desire to receive. every kabbalah book speaks of the same thing, and all kabbalists are in agreement in that regard. kabbalists are people who attain the upper world; they speak from tangible attainment, not from theory. the word, attainment, refers to the ultimate degree of understanding. let me make things easier to understand by using some drawings. we said that the will to receive is the basis of creation. it is created by the expansion of the upper light (in kabbalah, the term light designates giving, bestowing, love; it is referred to as the

t evolves above all other desires. in fact, the point in the heart is the awakening desire to know the upper force, and it is the awakening of pa r t i: k a b b a l a h m e e t s q ua n t u m p h y s i c s 38 this desire that brings one to the wisdom of kabbalah as a means to realize this desire. the awakening of the point in the heart brings confusion, a by-product of this point s origins in the upper world. the laws of the upper world pertain to a reality where time, space, and motion do not apply. naturally, our brains are arranged so that we always think in terms of time, space, and motion. but in this new stage, we begin to feel that what determines everything is how we personally sense reality, and that reality in and of itself is unchanging. thus, we gradually come to sense that rea

balah is about the two working forces of reality, the giving force, called creator, and the receiving force, called creature. kabbalah has nothing to do with any religion or any faith. i do not want to compare kabbalah to other teachings, nor do i wish to discuss any religion, be it hinduism, judaism, christianity, or islam. after all, why deal with religion when we can discuss the physics of the upper world? the challenge in explaining this material is that we cannot compare our emotions. we cannot say that the term, upper force that one person feels is identical to the term, upper force that another person feels. hence, trying to compare this or that teaching to the kabbalah is pointless. kabbalah is a technique that provides accurate, mathematical, measurable tools. when i document data

e t w e e n k a b b a l a h a n d s c i e n c e 65 just the part accessible to our five senses. the righteous sees the rules that govern the realm beyond the boundaries of our five senses the rules that affect our world, create everything within it, govern the unfolding of every event, and lead it to the purpose desired by the creator. thus, clearly a tzadik is a kabbalist, one who discovers the upper world, the world of forces, the level at which plans concerning this world are made, and from which they come down to operate it. the nature of the tzadik corresponds to the level the individual tzadik has reached. kabbalah explains that all that we feel in reality adheres to the principle of equivalence of form, the congruence principle. in each of our five senses, we perceive a certain spa

eive additional dimensions. actually, we cannot even imagine how we would perceive reality if we had other senses. it turns out that our five senses with their specific spans create limits defining our sense of reality. we cannot exceed this limit. there is, however, a method that allows for perception beyond this picture of reality, including the forces that govern our reality, which we call the upper world. the way we are able to perceive them is based on the same principle that applies to our perception of reality, namely equivalence of form. in other words, we must match ourselves to these forces. our task is to cultivate the attributes that inhabit the upper sphere, which conducts our world. however, it is impossible to know these attributes before we reach them. hence, here we are pa

it lives, and gather the findings to formulate sciences. the purpose of science and the accumulated human knowledge is to improve our lives and help us more effectively use the world we live in. the wisdom of kabbalah, unlike all other sciences, researches a realm whose existence eludes an ordinary person. to research this realm, one must be equipped with another sense, a sense that perceives the upper world. with this additional sensory ability, one can gather information about the upper world and experiment with it. like any ordinary scientist, a kabbalist can record reactions to actions. kabbalists are researchers of the upper world, and as such, they have recorded their findings over thousands of years of research. the collection of their records constitutes the wisdom of kabbalah. the

abstract forces. it follows that kabbalah contains the existence of all times as they are expressed in our world. kabbalah is a means to help us research all the states of existence. this sequence of states includes our state before our souls dress in physical bodies, all our phases while we exist in this world, and our situation once the soul departs from the body and returns to its root in the upper world. t h e s t ru c t u r e o f r e a l i t y 93 kabbalah deals with everything that expands from the creator to the reality that he has created, and which he leads to his desired goal. kabbalah does not deal with the creator himself. in light of the crisis that humanity is facing and the growing sensation of helplessness and emptiness, the time has come for the wisdom of kabbalah to appea

ence of the wisdom of kabbalah we therefore see that every element and detail in this world, with all its connections, is present also in all the upper worlds, from assiya to ein sof. the universe, planet earth, the still, vegetative, animate, and the speaking are all found in the worlds above this world, too. there is only one difference between the elements of this world and the elements of the upper world: in the upper worlds the elements are forces, and in our world they are matter. t h e s t ru c t u r e o f r e a l i t y 97 attaining the upper worlds enables one to see the forces that operate upon every item in this world. when we attain the upper world, we come to know the modes of behavior of every element of that world s reality, the reason for its behavior and its qualities. the

rces, and in our world they are matter. t h e s t ru c t u r e o f r e a l i t y 97 attaining the upper worlds enables one to see the forces that operate upon every item in this world. when we attain the upper world, we come to know the modes of behavior of every element of that world s reality, the reason for its behavior and its qualities. the wisdom of kabbalah facilitates our ascension to the upper world and permits one to observe every object s behavior in this world from above. crossing the barrier is a gradual process. studying kabbalah with the goal of nearing the creator s attribute the attribute of bestowal enhances one s keenness. increasingly subtler insights surface, pertaining to the reality in which one lives. one begins to feel the operations at the backstage of matter, the

ibur, we can see our state, but cannot understand it. in the second phase, the katnut, we understands that something is happening, but still cannot independently participate in spiritual action. in the third phase, the gadlut, we obtain the strength and wisdom to participate in spiritual action and affect the spiritual reality. at the third level, we begin to determine the flow of forces from the upper world to our world and back. as individuals, we then become active participants, conduits through which the flow travels from above downward and from below upward. at the level of gadlut, we realize our part and operate as a connector pa r t i i: t h e e s s e n c e o f t h e w i s d o m o f k a b b a l a h 98 between the worlds. this is our corrected state, and each person must reach it. ea

not satisfied with mundane pleasures such as sex, wealth, honor, or knowledge. when the whole of humanity awakens to ask about the purpose of life, the wisdom of kabbalah will emerge. kabbalists pointed to the year 1995 as the beginning of this time, hence the necessity to disseminate it. f o u r l a n g uag e s i n t h e w i s d o m o f t ru t h kabbalists, as previously mentioned, research the upper world, the world beyond the perception of an ordinary person. hence, the depictions of kabbalists attainments relate to the upper world, but because we are not aware of the existence of a spiritual world besides our own, we ascribe their words to our world, a phenomenon called materialization. when the torah (five books of moses) was written, the people of israel were at a spiritual degree

at there are four languages in the wisdom of truth, and the essence of the wisdom of kabbalah is no different than the essence of the bible. however, the laws, the legends, and the language of kabbalah are the most convenient and appropriate to use. the difference among the languages is in their accuracy. the language of kabbalah is more precise in depicting the connection between the root in the upper world and the branch in the lower world. the more accurately one connects oneself to one s upper root, the greater correcting force one receives. the language of kabbalah applies to terms that do not exist in our world, such as worlds and sefirot, charts and formulae. this language makes it easier to avoid confusion and materialization, and facilitates a clear and ordered approach to the stu

abstract form and the essence, we would see the essence clothed in everything, operating everything, from the very first to the very last state. such a clear picture would rob us of the sensation of freedom of choice; it would prevent us from studying the image of the creator and building it within us. having shown that nothing exists outside one s kli, we can now define the terms this world and upper world, as depictions of the modes of perception of reality. this world is the perception of reality within the kli while we are working in order to receive. the upper world is the perception of reality within the kli while we are working in order to bestow, altruistically. t h e f u l l p i c t u r e kabbalists describe only what they attain with certainty within their vessels, meaning the f

intention and the subsequent ascent to the creator s degree. this is the great bonus. pa r t i v: r e a l i z i n g t h e s p i r i t ua l g e n e 166 we need to understand that, by ourselves, we can want anything except to advance in the right way to the right goal. a person alone is like a blind person--unable to see the path of correct progress. we cannot see the outlet from this world to the upper world, from the will to receive to the will to bestow. we cannot even see that such a thing exists and that here lies our salvation. it follows that the point of free choice is very, very subtle. we can choose an environment that will bring us to a state where the upper light changes our quality, and through the operation of that light, we will be able to enter the spiritual realm. but alone

ccordance with these rules. this is why we have been given the wisdom of kabbalah. thus, the sciences we have known and developed thus far relate to the inanimate nature, to the vegetative and the animate levels, and the wisdom of kabbalah is surfacing in relation to the speaking, human level. 182 k a b b a l a h t h e m o d e r n s c i e n c e unlike any other science, kabbalah reveals to us the upper world. this is why it is most often referred to as a wisdom instead of a science. the empiric, scientific approach of the wisdom of kabbalah is based on the same research principles that apply to other fields of research. kabbalah, too, regards the observer as the researcher and studies reality as it is sensed by a human being, from a subjective perspective. the uniqueness of the wisdom of k

tribute of reception, the will to receive, the lower nature, the nature of egoism, the corporeal nature, the physical nature, the attribute of malchut, the receiver. kabbalists discern various incidents, actions, and manners, both from the perspective of the upper one, and from the perspective of the lower one, ascribing to each of them a unique name. they do this to assist those who discover the upper world in finding their way in it. this book is written for those that have yet to attain the upper world; and for this reason the differences between the various appellations are not emphasized. each kabbalistic term carries many interpretations depending on its context and connection to other elements of reality. hence, the definitions in the glossary are intended to describe the terms only

al. this law encompasses the whole reality and obligates all its parts to equalize their form with it. god the overall force of bestowal that leads all the souls and brings them to equalize with it. it projects the attribute of godliness to the receivers. g l o s s a r y 195 godliness, upper light, upper force the attribute of bestowal that leads reality, containing all the particular laws in the upper world as well as in our world. ibur, katnut, gadlut (ibur, yenika, mochin (lit. conception, suckling, adulthood) the three states that the creature experiences from the spiritual birth to the complete correction. image of the creator the sum of corrected intentions in the will to receive. these intentions are felt in the desires as the image of the creator. in order to bestow an act with the

. it is without the intention to please the upper light or to be pleased by it. thought of creation the reason for creation, pertaining to the purpose of creation, meaning the final form of the creature. to do good to his creations the act of the creator toward the creature. upper force, upper light, godliness the attribute of bestowal that leads reality, containing all the particular laws in the upper world as well as in our world. upper nature the desire to bestow. upper world, spiritual world the state that appears to one who reaches some measure of equivalence of form with the upper force. g l o s s a r y 201 want the impression of the will to receive from the filling prior to receiving it. will to bestow a) the nature of the upper light. b) the will to receive that has been corrected

ut initiates a process in which individuals extend themselves beyond their present boundaries and limitations. rabbi yehuda ashlag left a study method for this generation, which essentially trains individuals to behave as if they have already achieved the perfection of the upper worlds while still here in our world. in the words of rabbi yehuda ashlag "this method is a practical way to attain the upper world, the source of our existence, while still living in this world. 221 a kabbalist is a researcher who studies his or her own nature using this proven, time-tested and accurate method. through this method, one attains perfection and control over one s life, and realizes life s true goal. just as a person cannot function properly in this world without having knowledge of it, the soul canno

our existence, while still living in this world. 221 a kabbalist is a researcher who studies his or her own nature using this proven, time-tested and accurate method. through this method, one attains perfection and control over one s life, and realizes life s true goal. just as a person cannot function properly in this world without having knowledge of it, the soul cannot function properly in the upper world without knowledge of it. the wisdom of kabbalah provides this knowledge. h ow t o c o n t a c t b n e i b a r u c h bnei baruch 1057 steeles avenue west, suite 532 toronto, on, m2r 3x1 canada e-mail: info@kabbalah.info web site: www.kabbalah.info toll free in canada and usa: 1-866-laitman fax: 1-905 886 9697 ze the kabbalah experience i n t r o d u c t i o n 9 the wisdom of kabbalah te

LAITMAN M THE KABBALAH EXPERIENCE

ind the solution in drifting in the currents of everyday life. indeed, if we contemplate reality, as described in the books of kabbalists, that speak of the end of days--which we now face- vwe become profoundly fearful that, without the wisdom of the kabbalah, we will not be able to secure safe passage through the challenging times to come. the wisdom of the kabbalah allows us to come to know the upper world v the very system that monitors and leads reality. that includes the reality of this world, the whole of humanity and each and every one of us at any given moment. with the help of kabbalah, we can t h e k a b b a l a h e x p e r i e n c e 10 control the system of the worlds and determine how to conduct our daily lives, which makes this wisdom necessary for everyone. until the year 199

est themselves in kabbalah are already chosen ones. the kabbalah is revealed from above; it evolves slowly and will, at some point, burst into everyone s awareness, offering a clear goal for the lives of each of us. billions of people will actually participate in this process. t h e s t at e o f h u m a n i t y q: relative to the spiritual world, what is humanity s position? a: man s place in the upper world depends solely on the power of the screen that he attained. this, in turn, is determined only by the distance from the state where all of man s desires are in this world, with the aim for me, and by the nearness to the degree of the creator, meaning the intent for him. t h e t h o u g h t o f c r e a t i o n 17 q: to the best of my understanding, there is always only one man on earth

pends solely on the power of the screen that he attained. this, in turn, is determined only by the distance from the state where all of man s desires are in this world, with the aim for me, and by the nearness to the degree of the creator, meaning the intent for him. t h e t h o u g h t o f c r e a t i o n 17 q: to the best of my understanding, there is always only one man on earth, who is in the upper world, higher than all other kabbalists. who is that man today? a: it is said: israel is not widowed, and also, there is not a generation when there are no such men as abraham, isaac and jacob. there are hidden kabbalists in the world known only to the kabbalists themselves, and then there are recognized kabbalists. all of them work in this world and perform their tasks according to the inst

ge. the spiritual desire is to delight in the light, in the creator. if that desire is self-oriented in its intent, it is considered impure and is called a shell. if it is a creator-oriented desire, it is considered pure and is called holiness. therefore, in the beginning, through the influence of proper study and labor, a desire to enjoy spirituality for self develops, and one begins to want the upper world, the creator, instead of this world. when that desire reaches its peak, we receive a screen, and only then does our desire become a part of malchut (of the world of atzilut. even if we are immersed in impure desires, they are still spiritual because we still want to delight in the spiritual pleasure, the creator, and not earthly pleasures such as sex, wealth or power. t h e k a b b a l

spiritual world. this would be like one individual beginning to develop the whole of physics or chemistry, and then starting to use these sciences. it would be similar to living like a neanderthal without using all that humanity has achieved thus far, before attaining that knowledge by one s own resources. it is for this reason that a beginning student needs a teacher who has already attained the upper world, and can show the student how to attain each step to develop towards the upper world. the teacher is t h e t h o u g h t o f c r e a t i o n 31 a spiritual connection to the student, but the student will understand it only after attaining the upper world independently. unity with the teacher can occur in the preliminary stages because both bodies are on this worldly level. but unity wi

step to develop towards the upper world. the teacher is t h e t h o u g h t o f c r e a t i o n 31 a spiritual connection to the student, but the student will understand it only after attaining the upper world independently. unity with the teacher can occur in the preliminary stages because both bodies are on this worldly level. but unity with the creator is only possible when one goes out to the upper world. that is why contact with a teacher leads to a contact with the creator. the teacher is the leader. kabbalah explains incarnation as a dressing of souls in new bodies after they have rid themselves of old bodies. that means that the souls of the previous generation dress in new bodies, and thus the new generation appears on earth. each new generation is made of the same souls robed in

e a will to bestow. and when it says that a body has been revived, it refers to a will to receive that was once uncorrected, not spiritual; meaning spiritually dead. the kabbalah teaches that the term, incarnation, refers to the soul, not to the physiological body. the fact that we relate to a corpse with so much respect is because we must relate to everything in this world in accordance with the upper world. but my teacher would say that he doesn t care where and how his bag of bones will be buried. t h e k a b b a l a h e x p e r i e n c e 32 there will come a time when the whole of humanity will open its eyes and will see both at the level that it does today, and a greater space, one that kabbalists call the spiritual world. that state is called the coming of the messiah. then, everyone

matured enough to feel it. during one s life cycles, one comes to a situation where the point in the heart is revealed. one then begins to feel a desire for spirituality, for the upper one. if one currently does not show interest in the spiritual world, then one is still not ready for it, and it would be coercion to try to forcefully awaken that desire. but if one does feel a need to discover the upper world, then we must help such a person. there cannot be coercion in either case. kabbalists always say that only a person who cannot do without kabbalah can study it. t h e p o i n t i n t h e h e a r t q: is the development of the point in the heart considered spiritual work with the intent not for her name? a: developing the point in the heart consists of several steps: working lo lishma

in hundreds of years he ll experience in a few decades. but how strongly? moreover, he who studies and attains should contain within him the agony of the whole world, and he should expand his emotional vessels in order to absorb every desire. so what then, is the advantage of kabbalah? a: i don t think that i can accurately convey to you the advantages, but: 1. there is no other way to attain the upper world, but the kabbalah. it is therefore called the path of kabbalah. you speak of another way "the path of pain" this is not a path, but rather a state where a person temporarily weakens and abandons the vigorous progress of the kabbalah. t h e k a b b a l a h e x p e r i e n c e 58 one waits on the side of the road, so to speak, before agony prods further movement to return to the path of

rationality and understanding? t h e w i s d o m o f k a b b a l a h 61 a: kabbalah is the wisdom of the revelation of the creator, the system of the attainment of the upper revelation, a sublime truth and superior knowledge. religion does not deal with any of that. a religious person must know how to follow rules and live within their boundaries. kabbalah, however, leads to the attainment of the upper world. r i t ua l q: how does kabbalah relate to customs and rituals of judaism? a: before the soul is revealed, man doesn t feel any inner need for spiritual development. at that stage, man must only obey laws and customs, but does not belong to spirituality. the part that does belong to spirituality is our effort to correct self from the aim for ourselves to the aim for the creator. correc

al answer. these laws are not even rational. from a scientific or physiological perspective there is no justification to the prohibition against eating pig s meat, or not driving on shabbat (saturday. the wisdom of kabbalah does not relate to these laws or to anything else that concerns corporeal life. it teaches what is beyond this world, and how to get there. when one begins to inquire into the upper world and enters it, one discovers that it is comprised of 613 spiritual particles. their consequences in this world are called the 613 mitzvot, the laws of the torah. q: so if they do not change anything here, why do we still have to keep them? a: if we observe them in the flesh, we do it unconsciously, and by that we somehow equalize with the 613 upper laws, and for that reason we get a ce

change anything here, why do we still have to keep them? a: if we observe them in the flesh, we do it unconsciously, and by that we somehow equalize with the 613 upper laws, and for that reason we get a certain amount of light from above. that spiritual light does not develop us, but guards us, which is why it belongs to the degree of the still, which does not change. a kabbalist who attains the upper world also attains the inner meaning of the 613 laws of the upper world. who gave us those laws? moses. where did he get them? not from our world, but from the attainment of the upper world. there has always been tension between those who observe the laws solely at the level of this world, and those who want to observe them in the t h e w i s d o m o f k a b b a l a h 63 true spiritual form

who observe the laws solely at the level of this world, and those who want to observe them in the t h e w i s d o m o f k a b b a l a h 63 true spiritual form. those who observe them only at the level of this world assume that mere observance is enough, and regard themselves as dismissed from the upper layer, simply because they do everything right. however, those who want to observe them in the upper world feel that the orthodox way of life does not satisfy them or give them a sense of fulfillment. t o r a h i s k a b b a l a h q: what is the connection between torah and kabbalah? a: torah is kabbalah. it speaks only of spiritual laws, of the creator and the events that take place in the upper world, while using familiar words from our everyday life. it does not say a single word about o

t o r a h i s k a b b a l a h q: what is the connection between torah and kabbalah? a: torah is kabbalah. it speaks only of spiritual laws, of the creator and the events that take place in the upper world, while using familiar words from our everyday life. it does not say a single word about our corporeal life, but of man s way to the creator, and the inner change. the torah should lead us to the upper world, the purpose of our journey here. that is what makes it holy and unique. moses is considered to be the foremost kabbalist. although there were kabbalistic books before him, he was the first to compose a book of torah (instructions) about man s path from down to up, from our world to the spiritual world. he described the way in general terms, and for the first time in history, the syste

idered to be the foremost kabbalist. although there were kabbalistic books before him, he was the first to compose a book of torah (instructions) about man s path from down to up, from our world to the spiritual world. he described the way in general terms, and for the first time in history, the system of the worlds was described in a literary tongue. kabbalists use four languages to describe the upper world to humanity: the language of the bible (history, the language of the halacha (jewish law, the language of agada (legends and tales, and the language of kabbalah. without exception, they all speak about the upper world. for example, when you open the zohar, you find an explanation of the text of the torah, but in a different language--that of the kabbalah. the zohar is the interpretatio

the upper world. for example, when you open the zohar, you find an explanation of the text of the torah, but in a different language--that of the kabbalah. the zohar is the interpretation of that torah (writing the same thing under a different label is called interpretation- perush. so we see that the only difference between the torah and the zohar is the language. everything that happens in the upper world, descends v in due time v to our world, and begets its consequences here. the upper forces t h e k a b b a l a h e x p e r i e n c e 64 and their consequences, meaning the objects of our world, are linked by threads, so that from each of the upper forces is a consequence that extends to our world, the corporeal object that relates to it, and the thread by which the lower object is mani

s its consequences here. the upper forces t h e k a b b a l a h e x p e r i e n c e 64 and their consequences, meaning the objects of our world, are linked by threads, so that from each of the upper forces is a consequence that extends to our world, the corporeal object that relates to it, and the thread by which the lower object is manipulated. therefore, in order to explain the structure of the upper world, kabbalists have chosen to name the upper forces by names and appellations from our world. thus the upper object gets its name from the corresponding object in the corporeal world. this language is called the language of the branches, where the upper power is the root, and the physical object is the branch. if i want to describe what happens in the spiritual world, i speak in terms of

the upper worlds are described in our holy books. why are they called holy? because they speak of the upper worlds. when we read the torah we look at it as a historical novel, but when a kabbalist reads in it, he sees completely different things. q: what is the difference between the study of torah and the study of kabbalah? a: there is no difference. the torah speaks only of the structure of the upper world, and says nothing of what happens in our world. it only talks about the structure of the upper world, but it does it in the language of our world, which is why we think we understand it. the torah is called holy not because it speaks of the journeys of a primordial nation, or about indecent acts. it is holy because it talks about holy things. the term holy (hebrew: kadosh) means separa

motional, yet concealed, language. the talmud also speaks about the laws of the spiritual world, but in the language and words of laws of our world, such as: you mustn t eat this or do that. the talmud speaks only about the laws of the spiritual world, while in our world those descriptions are baseless and the laws don t even apply. but if we want to live in our world according to the laws of the upper world, we observe them in the flesh. we observe them because we want to somehow adapt ourselves to them, imitate them in some way. but it is completely untrue that by so doing, we affect the upper worlds. by doing something in our world, with my hands or legs, i change nothing in the upper world. the talmud, gmarah and the torah speak only of the upper worlds. the difference between them and

still, vegetative, animate or speaking, as well as anything that has happened, is happening, and will happen, and every object and its guidance, all come from the creator and go through all the spiritual worlds to a state where he is no longer revealed in our world. but providence is renewed perpetually, from above downward to our world. anything that exists in our world necessarily begins in the upper world and gradually descends to ours. therefore, whatever exists in our world is a result of the world above it. there is a direct link of cause and consequence between the objects of our world and their origin in the upper world. t h e w i s d o m o f k a b b a l a h 67 kabbalists accurately discern that link between the upper object and this world s object. anything that exists in our worl

he wisdom of kabbalah? by saying that not only do they not know it, but they do not think there is any need to know it. and the response will be correct, as the wisdom of kabbalah is not necessary for those who are occupied with religious rituals. moreover, the wisdom of kabbalah intensifies both the desire to receive and the desire for knowledge, based on self-awareness and the attainment of the upper world. other religions, however, are built on self-restriction and abstemiousness. t h e wo r l d, r e l i g i o n s a n d t h e s c i e n c e o f k a b b a l a h q: upon multiple readings of your books, i noticed that certain places in the text seemed very familiar. when i tried to analyze them, i became convinced that some kabbalistic concepts form the basis of various global religions. th

LAITMAN M THE PATH OF KABBALAH

desires, called this world. but our goal is to climb all the spiritual degrees of the worlds and bond with the attributes of the creator, the highest spiritual degree, while living in our physical, corporeal bodies. thus, after having equalized in form with the creator, we will contain all the worlds and desires within us. indeed, the purpose of creation is to be like the creator. much as in the upper world, we, too, feel what happens outside us by the principle of equivalence of attributes. in order to feel something external, an organ must have identical attributes to the phenomenon it feels. it is like a radio receiver where the wavelength in the radio must be the same as the wave that one wants to receive. one can only feel a transmission with an identical wavelength as that of the re

om this world through the world of atzilut. the pure forces (the creator) and the impure forces (the sitra achra) remain parallel throughout the climb from bottom to top. c h a p t e r 1 .1 2 q u e s t i o n s& a n s w e r s question: why study kabbalah? answer: to answer that, we must read not only the explanations of the kabbalists regarding the upper worlds, but also the connection between the upper world and ours. there seem to be two separate parts to kabbalah: the first speaks of the creation of the creatures as a consequence of the thought of the creator (the thought of creation) and the evolution of the worlds. the thought of creation relates to the emanation of the light from the cret h e pa t h o f k a b b a l a h 50 ator, the only power existing in the world. that light builds a

rection, one lives in two worlds, the upper and the lower, where the soul obtains the knowledge and the experience necessary for its advancement. most important, one begins to feel new feelings and obtain different spiritual attributes. when the process of correction is complete, the person is equipped with spiritual propert h e pa t h o f k a b b a l a h 54 ties for entering and remaining in the upper world in a state of calmness, eternity, completeness, and peace. that spiritual degree (at the end of correction) is not described anywhere in kabbalah or the torah, simply because there is no language with which to describe it. beyond the end of correction is a realm that is not described anywhere. it is there that we find the secrets of torah. there are subtle hints of this in the zohar an

piritual degree between heaven and earth. in the beginning, god created the heaven and the earth. heaven is the sefira of bina, which consists of altruistic properties. earth is the sefira of malchut, which consists of egoistic properties. man s soul hangs between these two properties, which are the basis upon which the entire universe is built. the torah begins with the creation of creation, the upper world, and the creation of man, the soul. but it does not speak of the end of creation. the goal of the torah is to guide us in this world, to show us how to ascend to the highest spiritual degree, to a state of eternal wholeness. q: how can mankind be so low and despicable, if god created it in his image? pa r t o n e: t h e b e g i n n i n g 61 a: why did the creator create man that small?

rties with our root, change how we feel about what we get from above, and t h e pa t h o f k a b b a l a h 64 instead of feeling struck and tormented by fate, we begin to feel peace, serenity, calm, and completeness. we attain a collective understanding. q: what is israel s role in the correction? a: the creator brought us to this world so that we, using the wisdom of kabbalah, would discover the upper world and lead our fate by ourselves. the people of israel must pass the wisdom of kabbalah to all the nations. if israel does not bring the knowledge of the spiritual worlds to the rest of the world, the world cannot become a better and happier place. the other peoples sense it unconsciously and express it in their hatred toward israel. there is only one solution to all the problems: fulfil

ations with the creator. until we do it, both sides the creator and the nations of the world will continue to push us forcefully. as time goes by, the moment of internal (spiritual) and external (physical) salvation approaches, as it is written in the introduction to the book of zohar (items 66-71. just as man cannot exist in our world without knowledge about it, so man s soul cannot exist in the upper world without the necessary knowledge obtained through the wisdom of kabbalah. q: we cannot talk about the thoughts of the creator, but what makes the creator choose one to turn towards him? a: it is certainly not one s virtue that brings one to this place. it is simply that the person got disconnected from the bottom part (ahp) of the collective soul called adam ha rishon. in such a person

ks of things that happen in our world. but a kabbalist who reads the same pa r t t wo: p h a s e s o f s p i r i t ua l e v o l u t i o n 125 text understands precisely what the author meant in each section of the book. it is a lot like a musician who can sing the music by merely looking at the notes. q: we don t feel the creator and consequently we don t believe that he exists. we cannot see the upper world; we don t know and don t understand a thing about it. none of the existing sciences enables us to influence the future, so on what grounds do you claim that it is possible to influence it? a: the wisdom of kabbalah does not study the phenomena of this world, but its spiritual roots in the upper world. these roots affect everything that happens in our world and produce the events of our

of the existing sciences enables us to influence the future, so on what grounds do you claim that it is possible to influence it? a: the wisdom of kabbalah does not study the phenomena of this world, but its spiritual roots in the upper world. these roots affect everything that happens in our world and produce the events of our lives. a person who studies kabbalah begins to see and understand the upper world. by seeing the upper world, we begin to feel the creator and understand how he created the spiritual world. the wisdom of kabbalah refers to this act as the first day of creation. in the acts that follow, meaning in the next days, the creator created the nature of the upper world and the forces that manage it. the last act of the creator, on the sixth day, was the creation of adam ha r

that he must first be at the lowest spiritual degree, completely opposite to the attributes of the creator, and then rise to the spiritual degree of the creator through his own spiritual efforts. t h e pa t h o f k a b b a l a h 126 the wisdom of kabbalah can be used to observe both the spiritual world and our world, and the reciprocation between them. knowledge that constantly descends from the upper world to ours and materializes before our very eyes. our reactions to this information rise to the upper world as knowledge and determine whether we feel our tomorrows as positive or negative. therefore, the creator, who is at the highest spiritual degree, formed this creation from an egoistic attribute, which is the complete opposite of him, and filled it to the brim with light. he then emp

m the fact that kabbalists wrote their books in the language of the branches, and used corporeal words to define spiritual concepts. that is why there is such a strict prohibition in the torah that states, thou shalt not make unto thee a graven image, nor any manner of likeness. this means that it is forbidden to picture spirituality in physical images, not because it can inflict some harm on the upper world, but because false imaginings would stop one from understanding how the creator works and thus interfere with the attaining of one s goal. therefore, the student must repeatedly study the primary concepts of the wisdom of kabbalah, such as place, time, motion, absence, body, body parts or organs, mating, kissing, embracing, etc. until every term is correctly understood. this is what ba

orld. the smallest reshimo in the broken vessel is called the point in the heart. that is what we feel as desire for spirituality when we are awakened from above. these reshimot are clothed in certain individuals in our world and do not let go of them until they correct them with a screen and fill them with light. if a person feels this reshimo, he is worthy of attaining spirituality, feeling the upper world, and coming to know the true reality. he will find the guidance to get there in the books of kabbalah. each generation has books that are right for the specific type of souls that descend in that generation. pa r t t h r e e: t h e s t ru c t u r e o f t h e u p p e r wo r l d s 183 the books that are intended to guide our generation into spirituality are the books of rabbi yehuda ashl

t de sag in order to limit the expansion of light below is called the second restriction. the first restriction is the prohibition on receiving the light of wisdom in order to receive. the second restriction, however, is the prohibition on receiving any light of wisdom, because from partzuf nekudot de sag onward there isn t enough strength to receive that light in order to bestow. a desire in the upper world becomes a binding law in the lower one. hence, in all the partzufim that emanated after the second restriction is a parsa (border, separating line) that will not let any light of wisdom into the vessels of reception. as a result of that, the area below tabur de galgalta was divided into four parts: 1. the place of the world of atzilut, where light of wisdom can shine. pa r t t h r e e:

those who study kabbalah increase their spiritual strength and knowledge until they are able to approach the creator quickly and easily. by doing that, they spare themselves pain, distressing events, and wars. all the negative events in our world are a consequence of that compelling power of the creator pushing us toward correction. you, the readers, are already taking part in the conduct of the upper world by the very fact that you have begun to think, analyze, and argue, agree or disagree with what you are reading. as you awaken the point of connection with the creator in your soul, you draw the correcting light to our world. that process softens providence and turns it from rougher to softer. that is why the wisdom of kabbalah is the most practical science of all; it explains how we ca

life are the only testimonials to our readiness to study the wisdom of kabbalah. moreover, rabbi kook answered the question of, who can study kabbalah? with the simple words: anyone who wishes it. p r i o r k n ow l e d g e there is no need for any prior knowledge in order to study kabbalah. it is a science that deals with one s spiritual contact with the creator. if one feels a need to study the upper world, the knowledge acquired in this world will be of little help. the students wish to understand the laws of the upper world, not the laws of this world. therefore, such people should not be met with demands or prior conditions of certain courses needed before they can begin their studies. the only requirement is to read the right books and to have a genuine desire for spirituality. that

is turned into the opposite, or how happy he is when we are happy, then we would operate entirely differently. in other words: all our thoughts, all our actions, and anything that happens should always be directed at the creator. that is the only way to exit the ego and attain spirituality. c h a p t e r 4. 4 q u e s t i o n s& a n s w e r s t h e s t u dy question: why do kabbalists describe the upper world for us? answer: they do this to help us begin to feel them. man was created to feel the upper worlds and to feel the creator. we, who cannot see the beginning of creation, the reason for it, are unable to see its end and ultimate purpose. therefore, we are also unable to understand the meaning of our lives. if a researcher from another world were to examine a day-old lamb and a day-old

and experimentation, all these differentiate the wisdom of kabbalah from mental disease and the hallucinations of mediums. in the 19th century, humanity was looking for redemption in art. in the 20th century, it was power and scientific advancement. today, people find that their lives depend on guidance from above, and if they want to participate in the guidance, they must reach its roots in the upper world. we will begin to feel the need to understand the upper roots of life. our own lives will compel us to seek redemption and the capability pa r t f o u r: p r o p e r s t u d y 299 to affect the processes in the world. mankind will find that it is impossible to exist without the ability to intervene in the upper guidance. thus, the collective law of reality will compel us to evolve spir

c e a n d k a b b a l a h 307 after all, the subject matter is one, and we just separate the research into pieces to make it easier on us. the wisdom of kabbalah ties all these phenomena of spirit and matter together. this means that from the point of view of kabbalah, music, astronomy, biology, and medicine externally express a unique law of the inner makings of nature. a kabbalist who feels the upper world finds that there is only one law, expressed in many different ways in our world. the wisdom of kabbalah contains every necessary component of every science: it consists of researches, records of the results of experiments, continuity and consistency, repetition of the experiments, and accumulation of data. it is a science that deals with the study of the universe, the study of the real

. over the years, we have been exposed to various interpretations of the verses of the torah on a literal level. however, we rarely settle for such simplified interpretations that leave many questions open. we want to analyze the torah scientifically, logically. what does the torah really talk about? and most importantly: what does it do for us? all the holy scriptures speak of one thing only the upper world and how it was created. they do not simply reveal what one finds there, but teach one to see that world. the gradual revelation of the upper world is called man s spiritual ascent, or the degrees of one s spiritual rise. the books tell us of the spiritual worlds in several languages. the wisdom of kabbalah is a science that teaches the structure of the upper world. it utilizes for that

ch one to see that world. the gradual revelation of the upper world is called man s spiritual ascent, or the degrees of one s spiritual rise. the books tell us of the spiritual worlds in several languages. the wisdom of kabbalah is a science that teaches the structure of the upper world. it utilizes for that purpose the language of sefirot, partzufim, drawings and schemes. the torah describes the upper world for us in ordinary language. besides the kabbalah, there is also the language of legends and the language of mitzvot (commandments, precepts. let us try to translate the language of the torah to the language of the wisdom of kabbalah. the torah describes for us how the upper world was created, its structure, the design of its development, and after that it depicts the pa r t s i x: g e

the jews and all of mankind must complete the correction, and in the seventh millennium we will receive the reward. when you read these lines, you must wonder if there is a way to shorten our way to the purpose of creation. well, we not only can, but we must intervene in the process that was meant to last 7,000 years, and accelerate it. those who can reach this process individually will reach the upper world and the sensation of the complete and sublime reality before the others. but even during the process of correction, if we go through it consciously, through our own efforts, we will feel it as a creative process, as a romantic desire, and not as perpetual beating and torment. the first day of creation and god saw the light, that it was good; and god divided the light from the darkness

all, that is our nature. however, in the property of the light of mercy, called water, we acquire the attribute of bestowal. the water (bestowal) permeates the earth and generates in it the ability to cultivate life. the property of bestowal corrects the egoism and enables us to use it correctly for our own good as well as for the good of others. through the corrected egoism, we begin to feel the upper world and the creator. we also see our former lives and our paths toward the purpose of creation. only an eternal soul that passes from body to body can let us see our past lives. if we have not corrected our souls, we cannot see anything beyond the boundaries of our world. the third day of creation water gathers over the heavens and the earth is exposed. a part of the earth appears under th

LEWIS JAMES SATANISM TODAY AN ENCYCLOPEDIA OF RELIGION FOLKLORE AND POPULAR CULTURE

til after the persians defeated the babylonians and returned the jews to palestine from babylonia. seeking to make them allies, the persians even gave the repatriated jews money to rebuild the temple. the persians were zoroastrians, a religion built around the notion of an ongoing, more or less evenly matched struggle between ahura mazda (in later zoroastrianism, uhrmazd, the god of light and the upper world, and angra mainyu (later ahriman, the god of darkness and the lower world. partially because of a friendly link with the persians, judaism took in influences from zoroastrianism. thus satan, the closest thing the jews had to an evil spirit, was reconceived in the mold of angra mainyu as god s enemy. this portrait of an evil divinity locked in a cosmic war against god was later bequeath

eaven are forced to come to inanna/ishtar s aid. the ancient mesopotamians also told several variants of another, more upbeat, story of descent to the underworld, the tale of nergal and ereshkigal. in this story nergal, as a consequence of an affront to ereshkigal s vizier, is required to appear in the queen of the underworld s court to offer an apology. ereshkigal finds herself attracted to this upper world god and attempts to seduce him by allowing nergal, the mesopotamian mars, to see her undress for a bath.he resists her charms at first, but gives in on her second try. after a full week of lovemaking, nergal steals away before dawn.when she hears that he has abandoned her, ereshkigal falls to the ground and cries. she then sends her vizier to heaven, demanding that they return nergal t

itional practices and beliefs. the two most important mystery religions were the orphic and eleusinian mysteries. in greek mythology, orpheus was the son of calliope, a muse, and his singing to the lyre could charm animals and even rocks and trees. when his wife eurydice died he was permitted to lead her back from hades, provided he did not turn to look at her until they had arrived safely in the upper world.he did look at her, however, and she had to return to hades. because orpheus was one of the few figures in greek mythology to visit hades and return safely, he became symbolic for many of the possibility of new life after death. the actual number of orphic devotees was rather small, but they had an impact on greek philosophy and culture far beyond their numbers. a similar impact, out o

opular and certainly among the best known solutions to the problem of how to adjudicate right and wrong in the afterlife is to postulate a realm of reward for the good (heaven) and a realm of punishment for evildoers (hell) to which souls go more or less immediately upon death. this schema is often merged with a conception of the universe that pictures the cosmos as consisting of three levels: an upper world beyond the sky (above the heavens) in which the gods of light dwell; a middle realm occupied by humanity; and a lower world beneath the earth in which gods of darkness reside. in certain religious traditions, particularly the familiar western faiths, the god(s) of light became good and the gods of darkness became demons. a natural consequence of this moral division is that the realm of

(above the heavens) in which the gods of light dwell; a middle realm occupied by humanity; and a lower world beneath the earth in which gods of darkness reside. in certain religious traditions, particularly the familiar western faiths, the god(s) of light became good and the gods of darkness became demons. a natural consequence of this moral division is that the realm of reward was placed in the upper world with god(s) and the realm of punishment in the lower world with the demons. in the christian tradition in particular, underworld devils acquire employment tormenting the souls of the damned. the popular association of hell with fire appears to originate in the association of hell with volcanic activity, during which the underworld belches up liquid fire in the form of molten lava. and

souls of the damned. the popular association of hell with fire appears to originate in the association of hell with volcanic activity, during which the underworld belches up liquid fire in the form of molten lava. and, of course, the popular image of heaven as a realm where the deceased have wings and sit around on clouds is a direct result of associating the abode of the righteous dead with the upper world. it should be noted that heaven and hell realms can also be mixed with other possibilities. thus in popular hinduism and buddhism, for example, the notion of punishment in hell worlds (and, to a lesser extent, reward in heaven worlds) emerged to supplement rather than to supplant earlier notions of karmic punishment. many of the torments of hindu and buddhist hell worlds, such as being

tan s activity. zechariah lived during the time when the persians had defeated the babylonians and returned the jews to palestine from babylonia. seeking to make them allies, the persians even gave the repatriated jews money to rebuild the temple. the persians were zoroastrians, whose religious system was built around the notion of an ongoing conflict between ahura mazda, the god of light and the upper world, and ahriman, the god of darkness and the lower world. partially because of their friendly link with the persians, the judaism was influenced by zoroastrianism. thus satan, the closest thing the jews had to an evil spirit, was reconceived as god s enemy, though he was never became as powerful as ahriman. the tendency to amplify satan s role as the master of evil continues in later, non

cularly easy to perceive in the sixth book of the aeneid, which can be considered the starting point of dante s inferno. in this part of the poem, virgil offers his conception of individual destiny after life, describing the descent of aeneas into hades, the underworld, escorted by the sybil, to reach his father, from whom he will receive a mystic revelation and a prophecy before returning to the upper world. virgil s world of the dead is described as a place below the earth, which can be entered by the cave near lake avernus. it is thus very different from homer s underworld, located in the far northwest, but still apparently on the earth. virgil s underworld is populated by the shades of great personages of legend and of the ordinary men: the righteous souls are allocated to the right re

ocated to the right region called elysium and the sinners are punished in the left one called tartarus, while the souls of those who have died in infancy and of those who have died a violent death inhabit limbo and the region next to it. anchises, aeneas s father, leads his son on to a third division of the underworld, the banks of lethe, where the souls destined to return for another life to the upper world are gathered. here v 271 272 virgil aeneas receives the famous philosophical account of life in the underworld, in which reincarnation and the stoic doctrine of the anima mundi, the world-spirit running through every part of the universe (refined through purification after being corrupted during man s life on earth, play an important part. through the words of anchises, virgil presents

founded in ancient persia (modern-day iran) in about 1000 b.c.e (some sources say much earlier) by the prophet zoroaster, and was the official religion of the area until the muslims took over the area. a relatively small body of zoroastrians, who are called parsis in the subcontinent, survive in contemporary india. the religion of zoroaster is best known for its dualism. the god of light and the upper world, ohrmazd or ahura mazda( wise lord) and his angels, are locked in a cosmic struggle with the god of darkness and the lower world, angra mainyu or ahriman( evil spirit) and his demons. unlike christianity, in which the outcome of the war between god and the devil has already been decided, zoroastrianism portrays the struggle as more or less evenly matched. individual human beings are ur

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

eople there to cultivate corn, which is sacred to her. she also founded the mysteries. ceres appeared before pluto, god of the souls of the dead, and pleaded with him to allow persephone to return to her home. this the god at first refused to do, because persephone had eaten of the pomegranate, the fruit of mortality. at last, however, he compromised and agreed to permit persephone to live in the upper world half of the year if she would stay with him in the darkness of hades for the remaining half. the greeks believed that persephone was a manifestation of the solar energy, which in the winter months lived under the earth with pluto, but in the summer returned again with the goddess of productiveness. there is a legend that the flowers loved persephone and that every year when she left fo

n to disciples of the higher degrees are unknown, but there is every reason to believe that they were similar to the brahmanic mysteries, since it is known that the eleusinian ceremonies were closed with the sanskrit words "konx om pax" that part of the allegory referring to the two six-month periods during one of which persephone must remain with pluto, while during the other she may revisit the upper world, offers material for deep consideration. it is probable that the eleusinians realized that the soul left the body during steep, or at least was made capable of leaving by the special training which undoubtedly they were in a position to give. thus persephone would remain as the queen of pluto's realm during the waking hours, but would ascend to the spiritual worlds during the periods o

at me time the bacchic rites were of a high order, but later they became much degraded. the bacchanalia, or orgies of bacchus, are famous in literature. p. 32 passed through two gates. the first led downward into the lower worlds and symbolized his birth into ignorance. the second led upward into a room brilliantly lighted by unseen lamps, in which was the statue of ceres and which symbolized the upper world, or the abode of light and truth. strabo states that the great temple of eleusis would hold between twenty and thirty thousand people. the caves dedicated by zarathustra also had these two doors, symbolizing the avenues of birth and death. the following paragraph from porphyry gives a fairly adequate conception of eleusinian symbolism "god being a luminous principle, residing in the mi

the orbits of the sacred planets. table v, figure 54. figure 54 is similar to figure 53, but represents the universe at the time god manifested himself through the character of jupiter, the spirit sachasiel. von welling gives no reason for the change in the order of influx into the twelve orders of spirits, for the third world, for the adding of another circle and the interlaced triangles in the upper world, or for the letters y and z. in the upper triangle, click to enlarge table iii, figure 52 click to enlarge table iv, figure 53 click to enlarge table v, figure 54 click to enlarge table vii, figures 1-5, 7 and 8 p. 147 [paragraph continues] a represents the father principle, f the divine outflow, g the point of influx into the twelve orders of spirits (probably sagittarius. the letters

knowledge of good and evil. the diagram with the symbol of mars is devoted to a consideration of the rainbow. table xv, figures 6, 9, 10. figure 6 is similar to figure 5 and is called the secret of nature. an interesting diagram is shown on either side of the central figure, each consisting of a triangle with circles radiating from its points. the diagram on the left is called the secrets of the upper world, and the one on right the secrets of the underworld. figure 9 is the solar system. around the central part are the words the place of the damned. figure 10 shows the dot, or point of rest, surrounded by a triangle enclosing a circle containing the names of the twelve tribes of israel. it represents completion of the process of regeneration and the consummation of the great work. click

d of the metals, and the above figure shows the path of this seed through the various planetary bodies until, finally reaching the center, it is perfected and then returns again to its source. the words in the mall spiral at the top read "the spiral progress of the mundane spirit" after the scarab has wound its way around the spiral to the center of the lower part of the figure, it returns to the upper world along the path bearing the words "return of the spirit to the center of unity" p. 158 [paragraph continues] homerus, as hesiodus took the subject for his theogony likewise from thence, which ovidius took afterwards for a pattern for his metamorphosis. the knowledge of nature's secret operations constitutes the principal sense of all these ancient writings, but ignorance framed out of i

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

alled two hearts. the hopi indian legend of creation tells of three different beginnings. one story says that hopi havearisen from an underground paradise through an opening called sipapu. the underground paradise waswondrous with beautiful clear skies and plentiful food sources [cf bila-svarga. it was because of theexistence of those called two hearts, the bad ones, that refuge was sought in the upper world by thehopi, the peaceful ones. the underworld was not destroyed but was only sealed up to prevent the twohearts from rising upon to the surface world.the second story tells of the descent of the hopi from the blue star of a constellation called the sevensisters. one version tells of their travel to earth on the back of enki, the eagle. grandfather, the greatspirit, allowed the first ma

MORALS AND DOGMA

greece. osiris and typhon, ormuzd and ahriman, bacchus and the titans and giants, all represented these principles. phanes, the luminous god that issued from the sacred egg, and night, bore the sceptres in the mysteries of the new bacchus. night and day were two of the eight gods adored in the mysteries of osiris. the sojourn of proserpine and also of adonis, during six months of each year in the upper world, abode of light, and six months in the lower or abode of darkness, allegorically represented the same division of the universe. the connection of the different initiations with the equinoxes which separate the empire of the nights from that of the days, and fix the moment when one of these principles begins to prevail over the other, shows that the mysteries referred to the continual c

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

ursued his way until he arrived at the page 88 palace of aides. presenting himself before the throne on which sat the stony-hearted king and his consort persephone, orpheus recounted his woes to the sound of his lyre. moved to pity by his sweet strains, they listened to his [82]melancholy story, and consented to release eurydice on condition that he should not look upon her until they reached the upper world. orpheus gladly promised to comply with this injunction, and, followed by eurydice, ascended the steep and gloomy path which led to the realms of life and light. all went well until he was just about to pass the extreme limits of hades, when, forgetting for the moment the hard condition, he turned to convince himself that his beloved wife was really behind him. the glance was fatal, an

ite to paris, leads priam to achilles to demand the body of hector [122]binds prometheus to mount caucasus, secures ixion to the eternally revolving wheel, destroys argus, the hundred-eyed guardian of io &c &c. as conductor of shades, hermes was always invoked by the dying to grant them a safe and speedy passage across the styx. he also possessed the power of bringing back departed spirits to the upper world, and was, therefore, the mediator between the living and the dead. the poets relate many amusing stories of the youthful tricks played by this mischief-loving god upon the other immortals. for instance, he had the audacity to extract the medusa's head from the shield of athene, which he playfully attached to the back of hephastus; he also stole the girdle of aphrodite; deprived artemis

ents, bespangled with stars, and are seated on radiant thrones, with crowns on their heads. it was considered the function of the moira to indicate to the furies the precise torture which the wicked should undergo for their crimes. they were regarded as prophetic divinities, and had sanctuaries in many parts of greece. the moira are mentioned as assisting the charites to conduct persephone to the upper world at her periodical [141]reunion with her mother demeter. they also appear in company with eileithyia, goddess of birth. nemesis. nemesis, the daughter of nyx, represents that power which adjusts the balance of human affairs, by awarding to each individual the fate which his actions deserve. she rewards, humble, unacknowledged merit, punishes crime, deprives the worthless of page 158 und

PHILIP NEIL MYTHS LEGENDS EXPLAINED

h for persephone (see p. 29, isis, in her search for osiris, becomes a nursemaid to a prince; both goddesses try to give the boys immortality by burning away their mortal parts, but they are interrupted. isis uttered so terrible a cry on seeing osiris corpse that it killed the baby prince she was caring for. osiris, isis, and horus osiris, the ruler of the underworld, was originally a king in the upper world where he taught the egyptians (and later, the rest of the world) how to live, worship, and grow grain (they had previously been cannibals) he earned the name wennefer, meaning eternally good. he was murdered by his jealous brother seth, who tricked him into a wooden chest, which he sealed up and sent down the nile. osiris wife isis rescued the corpse, but when seth found it, he cut it

the muses themselves lived on mount helicon. the other eight muses were: clio (history, euterpe (fluteplaying, terpsichore (dance, erato (lyric poetry, melpomene (tragedy, thalia (comedy, polymnia (mime, and urania (astronomy. orpheus and eurydice 31 hesitant walk eurydice, newly arrived in the land of the dead, still walked slowly with a limp from her injured foot. when she was returning to the upper world, this caused her to lag behind orpheus, making him doubt that she was still with him and glance back. orpheus singing the singing of orpheus even eased the torments of the damned. according to ovid, the ghosts ceased from their rounds of fruitless labor and constant torment, and listened to his plea in tears. even the furies cried. hades and persephone were so moved that they could not

e marriage god hymen to the wedding, but hymen was in low spirits; his torch sputtered and smoked and would not stay alight. the underworld, also called hades after its ruler, was the land of the dead. hermes took the souls of the dead to the river styx where they paid charon, the ferryman, to row them across. cerberus the three-headed watchdog prevented escape. hades had several entrances to the upper world and could also be reached by sea, as odysseus did (see pp. 64 -65. the majority of ghosts conceived of literally as shadows of their former selves stayed on the featureless plain of asphodel. a lucky few went to elysium, the islands of the blessed. an unlucky few were condemned to everlasting torment in tartarus among these were the titans (see p. 23; king tantalus, who killed his son

not to go hunting. she constantly warned him against exposing himself to the dangers of hunting wild beasts fearing especially the wild boars that could so easily take his life. the struggle between aphrodite and persephone for adonis led zeus to ask the muse calliope (see p. 30) to make a decision about the situation. she decided that adonis should spend a third of his time with aphrodite in the upper world, a third with persephone in the underworld, and the rest he could do with as he pleased. to persephone s anger, aphrodite, with the aid of her magic girdle, persuaded him to spend his free time with her as well. careless cupid according to the roman poet ovid, aphrodite fell in love with adonis because her son eros (cupid, the god of love, accidentally grazed her with one of his arrows

lden chariot is drawn by two swans. aphrodite was often accompanied by birds, especially doves and sparrows. echo and narcissus by nicholas poussin (1594 1665) echo, fading to a shadow from her unrequited love for narcissus, gazes on him as he lies dead by a pool in a forest glade, while eros, the god of love, looks on. when adonis died, he should have remained in the underworld, never to see the upper world and aphrodite again. but she begged zeus not to allow persephone to take him from her completely and he agreed to let adonis join her above ground for the four months of the summer each year. red material the red material suggests the drops of blood that fell to the ground as adonis lay dying, charged by a wild boar. where these drops fell, there sprang up blood-red anemone flowers. ap

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

desire for the desire) is like a "new" creation in comparison to the ratzon hakadoom (primal desire) and is changeable, as explained above, it is therefore called "the general adam d briyah (the general man of the created realm. malchut and keter now, the general rule is that the lowest level of the upper realm, becomes the highest level of the lower realm. this is to say, that the malchut of the upper world, becomes the keter of the lower world. for instance, as mentioned before, the sefirah of keter is desire, and the sefirah of malchut is speech. from this we understand that the speech of the king becomes the inner motivating desire of the servant or that the speech of the teacher becomes the inner motivating desire of the student etc. likewise, the last level of adam kadmon (primal man

e growth of his brain. the substance of the vessel grows according to the growth of the form, which is the light. the thickening of the lights as mentioned above, the vessels come about from the "thickening" of the lights. this can be understood as follows. as explained earlier, the concept of a name is that it defines and describes something. it was further explained that the lowest level of the upper world, becomes the highest level of the lower world. this is to say that the malchut of the upper world becomes the keter of the lower world. a more tangible example of this is that from the letters of this book, which constitute its most external level, the inner intellect and motivation of the reader come about. when this book is studied thoroughly until its ideas "settle" in the mind, the

lain the chaining down of the worlds of briyah, yetzirah and asiyah (creation, formation and action. however, we must first understand the partition between atzilut and briyah. this partition is called the masach (screen. it is stated that malchut of atzilut breaks through the screen, thus becoming the keter of briyah (this was explained earlier that the influence from the malchut (speech) of the upper world becomes the motivating desire (keter) for the lower world. the allegory was given of a king and his servant or a teacher and his student) we will now explain this screen. the meaning of the verse "for with you is the source of life, in your light we see light, is that from g-d s primary light, a secondary light becomes visible. what is seen is only a radiance of a radiance. this is sim

ch the show. this final act was the original desire and intention in the mind of the producer. this too is the aspect of a masach. likewise, the light and life force of the world of briyah only receives its light through a masach (screen, which is made up of the external letters of the higher world of atzilut. this is to say that the malchut of malchut of atzilut (the most external letters of the upper world of atzilut, becomes the light and life force of the keter of briyah (the desire to bring about the world of briyah. the source of the masach now, the source of this masach (screen) is from the "garment" of the chashmal which encompasses from the externality of binah until under malchut of malchut (as explained before, the chashmal is created from the letters of binah. in other words, t

RABBI MOSHE WISNEFSKY APPLES FROM THE ORCHARD THE ARIZAL ON THE PARASHAH

was from the lower world, which is alluded to by a small chaf. in contrast, the final chaf always alludes to ima, for she extends into z feir anpin, while the regular chaf refers to [the partzuf of] rachel. as we said above, sarah in her essence personifies ima, but in this world she also plays the role of nukva, i.e, malchut. relative to each other, these two feminine archetypes are called gthe upper world h and gthe lower world, h just as we said above that they are also called gthe higher mother h and gthe lower mother. h now, chaf is the first letter of the word keter, and is also shaped like a crown (on its side. it thus typically indicates this sefirah. similar to what we said above, both ima and nukva become the keter of the levels immediately following and below them: tiferet of i

shewbread. this is also why they remained warm constantly, as it is written: gto replace it with warm bread on the day it was taken away. h6 this alludes to the constant arousal of the heat of the said coupling. the arizal now discusses why it is that the kohanim (the priests who officiate in the temple) eat the shewbread. now, the priests would eat this bread. this is because the priests in the upper world express the sefirah of chochmah. it is at this level that the high priests of all ten sefirot begin. this is the mystical way to understand the verse gthe priests, the levites. h7 as you have noticed, the priests are called levites in many verses, such as: gand the priests, the sons of levi, approached c h8 and so on. although the priests, being descended from aaron, are of course memb

ROBERT KIRK WALKER BETWEEN WORLDS

is a lesser part, on the behalf of any individual, of some greater or spiritual sacrifice. thomas may reach the tree of transformation, but when he does so, the poisoned fruit is a deeper aspect of his own aroused fire, the power that has brought him through the underworld. he sees it as part of and in union with the normally modified powers of creation that are expressed in form in the outer or upper world. he is now confronted with force, the powers behind the form, and must therefore attune or offer these to their correct place and mode of operation. this is the queen of elfland. we could say that at this stage (b) the fruit disappears from the tree, as a result of his offer of selflessness. it appears in the lap of the queen, as bread and red wine, which she offers to him, with the su

SIFRA DETZNIYUTHA

not shines from this one and from that one. 10) the short ones1 are al (li)-the throat.63 11) the long ones of the splendid one, they are measured in perfect proportion. 12) the lips are bare from all sides. 13) in this fate of all flow thirteen pure balsam oils, all is found in this fate, and it is concealed. at the time when tishri, the seventh month, approaches, these thirteen are found in the upper world, and thirteen gates of compassion open. of that time: seek you the lord hvhy while he can be found.64 it is written: and elohim said you, the earth, will put forth grass, herb yielding seed, fruit tree..65 this is that which is written: and you shall afflict yourselves in the ninth of the month at even.66 adonai hvhy, you have begun to show your servant your greatness.67 the name hvhy

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

he cried and wailed, after which the bestowal of immortality was no longer 84 christianity as mystical fact possible, and demeter left the house. it was then that celeus built the temple. the grief of demeter for persephone was boundless, and spread sterility over the earth. to avert total disaster, the gods had to find a way of appeasing her, so zeus induced pluto to let persephone return to the upper world. however, before he let her go he gave her a pomegranate to eat, and because of this she was compelled to return to the underworld ever after at regular intervals; for a third of the year she dwelled in the underworld, and for two thirds in the upper world. comforted, demeter returned to olympus. but at eleusis, where she had undergone her grief, demeter founded the cult-festivals in w

THE NECRONOMICON SIMON VERSION

ecite again those words, and he will do so. the following is the great conjuration of all the powers, to be used only in extreme necessity, or to silence a rebellious spirit who plagues thee, or who causeth consternation about the mandal for reasons unknown to thee, perhaps as agent for the ancient ones. in such a case, it is urgent to send back the spirit before it gains power by dwelling in the upper world, for as long as one of these is present upon the earth, it gains in strength and power until it is almost impossible to control them, as they are unto gods. this is the conjuration, which thou recite forcefully: the great conjuration of all the powers spirit of the sky, remember! spirit of the earth, remember! spirits, lords of the earth, remember! spirits, ladies of the earth, remembe

THE PATH OF KABBALAH

desires, called this world. but our goal is to climb all the spiritual degrees of the worlds and bond with the attributes of the creator, the highest spiritual degree, while living in our physical, corporeal body. thus, after having equalized in form with the creator, we will contain all the worlds and desires inside us. indeed, the purpose of creation is to be like the creator. much like in the upper world, we too feel what happens outside us by the principle of equivalence of attributes. in order to feel something external, an organ must have identical attributes to the phenomenon he feels. it is like a radio receiver where the wavelength in the radio must be the same as the wave that he wants to receive. he can only feel a transmission that has the same wavelength as his. thus, we only

ay from this world through the world of atzilut. the pure forces (the creator s) and the impure forces (the sitra achra s) remain parallel throughout the climb from bottom to top. 35 of 273 chapter 1.12 questions and answers question: why study kabbalah? answer: to answer that, we must read not only the explanations of the kabbalists regarding the upper worlds, but also the connection between the upper world and ours. there seem to be two separate parts to kabbalah: the first speaks of the creation of the creatures as a consequence of the thought of the creator (the thought of creation) and the evolution of the worlds. that part relates to the emanation of the light from the creator the only power existing in the world. that light builds a vessel for itself a will to receive, that wants to

e process of correction, one lives in two worlds, the upper and the lower. during that process, the soul obtains the knowledge and the experience necessary for it, and most importantly one begins to feel new feelings and obtain different spiritual attributes. thus, when one completes the process of his correction, he is equipped with spiritual properties that enable him to enter and remain in the upper world in a state of calmness, eternity completeness and peace. that spiritual degree (of the end of correction) is not described anywhere in kabbalah or the torah, simply because it is indescribable in words. there is no parallel to it in our language. beyond the end of correction there is a realm that is not described anywhere. it is there that we find the secrets of torah. there are subtle

piritual degree, between heaven and earth. in the beginning god created the heaven and the earth. heaven is the sefira of bina, which consists of altruistic properties. earth is the sefira of malchut, which consists of egoistic properties. man s soul hangs between these two properties, which are the basis upon which the entire universe is built. the torah begins with the creation of creation, the upper world, and the creation of man, the soul. but it does not speak of the end of creation. the goal of the torah is to guide us in this world, to show us how to ascend to the highest spiritual degree, to a state of eternal wholeness. q: how can mankind be so low and despicable, if god created it in his image? a: why did the creator create man that small? the creator did not create man small, bu

n we attain equivalence of properties with our root, change how we feel about what we get from above, and thus, instead of feeling struck and tormented by fate, we begin to feel peace, serenity, calm and completeness. we attain a collective understanding. q: what is israel s role in the correction? a: the creator brought us to this world so that we, using the wisdom of kabbalah, will discover the upper world and lead our fate by ourselves. the people of israel must pass the wisdom of kabbalah to all the nations. if it doesn t bring the knowledge of the spiritual worlds to the rest of the world, it thus prevents the world from becoming a better and happier place. the other peoples sense it unconsciously, and express it in their hatred toward israel. there is only one solution to all the pro

he nations with the creator. until we do it, both sides the creator and the nations of the world will continue to push us forcefully. as time goes by, the moment of internal/spiritual and external/physical salvation approaches, as it is written in the introduction to the book of zohar (items 66-71. just as man cannot exist in our world without knowledge about it, so man s soul cannot exist in the upper world without the necessary knowledge about it, obtained through the wisdom of kabbalah. q: is there such a thing as coincidence? a: coincidence is a perpetual process that continues every minute and every second. every new moment that one cannot foresee is a coincidence. on the one hand, it is our permanent state, but on the other, every incident is foreseeable. in other words, if we had kn

world. as a result, we begin to think that it speaks of things that happen in our world. but a kabbalist, who reads the exact same text, understands precisely what the author meant in each section of the book. it is a lot like a musician who can sing the music by merely looking at the notes. 88 of 273 q: we don t feel the creator and consequently we don t believe that he exists. we cannot see the upper world, we don t know and don t understand a thing about it. none of the existing sciences enables us to influence the future, so on what grounds do you claim that it is possible to influence it? a: the wisdom of kabbalah does not study the phenomena of this world, but it s spiritual roots in the upper world. these roots affect everything that happens in our world, and produce the events of o

the existing sciences enables us to influence the future, so on what grounds do you claim that it is possible to influence it? a: the wisdom of kabbalah does not study the phenomena of this world, but it s spiritual roots in the upper world. these roots affect everything that happens in our world, and produce the events of our lives. a person who studies kabbalah begins to see and understand the upper world. by seeing the upper world, one begins to feel the creator and understand how he created the spiritual world. the wisdom of kabbalah refers to this act as the first day of creation. in the acts that follow, meaning in the next days, the creator created the nature of the upper world, and the forces that manage it. the last act of the creator, on the sixth day was the creation of adam ha

s by himself. that means that he must first be at the lowest spiritual degree, completely opposite to the attributes of the creator, and then rise to the spiritual degree of the creator through his own spiritual efforts. the wisdom of kabbalah can be utilized to observe both the spiritual world and our world, and the reciprocation between them. there is knowledge that constantly descends from the upper world to ours and materializes before our very eyes. our reactions to this information rise to the upper world in a form of knowledge and determine whether we feel our tomorrow as positive or negative. therefore, the creator, who is at the highest spiritual degree, created this creation from an egoistic attribute, which is the complete opposite of him, and filled it to the rim with light. he

s and the terms. we do not intend to delve deeply into the subject matter and all the information in this text, but only direct the reader in the right direction, to make it clear that the purpose of the study is adhesion with the creator. that must be the goal before one s eyes, because only then one awakens on oneself the impact of the surrounding light, as a result of which one will attain the upper world. the glossary is made for the purpose of correct understanding of the basic terms. but only if one knows how to interpret the words properly, in their true spiritual meaning, and not the way we normally think of them, are we permitted to read and learn anything from the torah. otherwise we might interpret the books of the torah as historic episodes. when a kabbalist attains spiritualit

ld. the smallest reshimo in the broken vessel is called the point in the heart. that is what a person feels as desire for spirituality when he s awakened from above. these reshimot are clothed in certain individuals in our world and do not let go of them until they correct them with a screen and fill them with light. if a person feels this reshimo, he is worthy of attaining spirituality, feel the upper world, and come to know the actual reality. he will find the guidance to get there in the books of kabbalah. each generation has books that are right for the specific type of souls that descend in that generation. the books that are intended to guide our generation into spirituality are the books of rabbi yehuda ashlag (baal hasulam, and rabbi baruch ashlag (rabash. besides these books, ther

es his spiritual strength and knowledge, until he is able to pass the entire way of nearing the creator quickly and easily. by doing that, he spares himself pain, distressful events and wars. all the negative phenomena in our world are a consequence of that compelling power of the creator, which pushes us toward correction. 179 of 273 you, the reader, are already taking part in the conduct of the upper world by the very fact that you have begun to think, analyze and argue, agree or disagree with what you are reading. you awaken the point of connection with the creator in your soul and thus draw the correcting light to our world. that process softens providence and turns it from rougher to softer. that is why the wisdom of kabbalah is the most practical science of all; it explains how we ca

ion of, who can study kabbalah? with the simple words: anyone who wishes it. prior knowledge there is no need for any prior knowledge in order to study kabbalah. it is a science that deals with one s spiritual contact with the creator. just as a child leaves its mother s womb naked and wet, so does a person who decides to study kabbalah. if one feels inside him a spiritual need to study about the upper world, the knowledge he has acquired in this world will not help him, because he wants to understand the laws of the upper world, not the laws of this world! therefore, such a person should not be met with demands and prior conditions of a specific education that is needed before he can start his studies. the only thing that is required of him is to read the right books and have a genuine de

hat his benevolence is turned into the opposite, or how happy he is when we are, then we would operate entirely differently. in other words: all our thoughts, our every act, and anything that happens should always be directed at the creator. that is the only way to exit the ego and attain spirituality. 216 of 273 chapter 4.4 questions and answers the study question: why do kabbalists describe the upper world for us? answer: in order to help us begin to feel them. the purpose of man s creation is to feel the upper worlds. in other words, it is to feel the creator. we, who cannot see the beginning of creation, the reason for it, are unable to see its end and ultimate purpose. therefore, we are also unable to understand the meaning of our lives. if a researcher from another world were to exam

scientific observation and experimentation, all those differentiate the wisdom of kabbalah from mental disease and hallucinations of mediums. in the 19th century, humanity was looking for redemption in art. in the 20th century it was power and scientific advancement. today people find that their lives depend on guidance from above, and if they want to participate, they must reach its root in the upper world. we will begin to feel the need to understand the upper root of life. our own lives will compel us to seek redemption and capability to affect the processes in the world. mankind will find that it is impossible to exist without the ability to intervene in the upper guidance. thus, the collective law of reality will compel us to evolve spiritually, because it is man s nature to be lazy

and element of nature. after all the subject matter is one, and we just dissect the research to pieces to make it easier on us. the wisdom of kabbalah ties all these phenomena of spirit and matter together. this means that from the point of view of kabbalah, music, astronomy, biology and medicine form an external expression of a unique law of the inner makings of nature. a kabbalist who feels the upper world finds that there is only one law, expressed in many different ways in our world. the wisdom of kabbalah contains all the necessary components of every science: it s got researches, records of the results of the experiments, continuity and consistency, repetition of the experiments and accumulation of knowledge. it is a science that deals with the study of the universe, the study of rea

d in some way. over the years we have been exposed to various interpretations of the verses of the torah on the literal level. however, we rarely settle for such simplified interpretations that leave many questions open. we want to analyze the torah scientifically, logically. what does the torah really talk about? and most importantly: what for? all the holy scriptures speak of one thing only the upper world and how it was created. they tell us how our world was created by the upper world. it doesn t just say what one finds there, but also teaches one to see that world. the gradual revelation of the upper world is called man s spiritual ascent, or the degrees of one s spiritual rise. the books tell us of the spiritual worlds in several languages. the wisdom of kabbalah is a science that te

created. they tell us how our world was created by the upper world. it doesn t just say what one finds there, but also teaches one to see that world. the gradual revelation of the upper world is called man s spiritual ascent, or the degrees of one s spiritual rise. the books tell us of the spiritual worlds in several languages. the wisdom of kabbalah is a science that teaches the structure of the upper world. it utilizes for that purpose the language of sefirot, partzufim, drawings and schemes. the torah describes the upper world for us in an ordinary language. besides the kabbalah, there is also the language of legends and the language of mitzvot (commandments, precepts. let us try and translate the language of the torah to the language of the wisdom of kabbalah. the torah describes for u

pose the language of sefirot, partzufim, drawings and schemes. the torah describes the upper world for us in an ordinary language. besides the kabbalah, there is also the language of legends and the language of mitzvot (commandments, precepts. let us try and translate the language of the torah to the language of the wisdom of kabbalah. the torah describes for us the process of the creation of the upper world, its structure, the design of its development, and after that it depicts the process of the man s creation. however, the torah does not refer to a person of our corporeal world. rather it refers to the creation of the will to receive, called soul or man (adam) for the purpose of fulfilling this desire, this creation, with total, eternal and complete pleasure. the desire for pleasure is

nkind must complete the correction, and in the seventh millennium we will receive the reward for our world. when you read these lines, you must wonder if there is a way to shorten our way to the purpose of creation. well, we not only can, but we must intervene in the process that was meant to last seven thousand years and accelerate it. those who can reach this process individually will reach the upper world and the sensation of the complete and sublime reality before the others. but even during the process of correction, if we go through it consciously, through our own efforts, we will feel it as a creative process, as a romantic desire, and not as perpetual beating and torment. the first day of creation and god saw the light, that it was good; and god divided the light from the darkness

that is our nature. however, in the property of the light of mercy, called water, one acquires the attribute of bestowal. the water (bestowal) permeates the earth and generates in it the ability to cultivate life. the property of bestowal corrects the egoism and enables one to use it correctly, for his own good as well as for the good of others. through the corrected egoism one begins to feel the upper world and the creator. he sees his former lives and his path toward the purpose of creation. it is only within an eternal soul that passes from body to body that one can see his past lives. one who has not corrected his soul cannot see anything beyond the boundaries of our world the third day the water gathers over the heaven and the earth is exposed. a part of the earth appears under the wa

WICCA EIGHT SABBATS OF WITCHCRAFT

to its ultimate conclusion. although llew is struck with the sunlight spear at the autumnal equinox, and so 'dies' as a human, it takes a while before gwydion discovers him in his eagle form. how long? we may speculate 13 weeks, when the sun reaches the midpoint of the sign (or form) of the eagle, scorpio- on halloween. and if this is true, it may be that llew, the sun god, finally 'dies' to the upper world on halloween, and now passes through the gates of death, where he is immediately crowned king of the underworld, the lord of misrule (in medieval tradition, the person proclaimed as 'lord of misrule' reigned from halloween to old christmas- or, before the calender changes, until the winter solstice) meanwhile, goronwy (with blodeuwedd at his side) is crowned king in the upper world, an

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

t talisman or amulet, asked why, messenger of the ancient ones, hast thou removed my seventh jewel? and the messenger of the ancient ones replied thus it is, the covenant of old, set down before time, the rules of the lady of kutu. enter the seventh gate and behold the nether world. ishtar had descended to the land of kur to the depths of cutha she went down. having lost her seven talisman of the upper worlds having lost her seven powers of the land of the living without food of life or water of life she appeared before ereshkigal, mistress of death. ereshkigal screamed at her presence. ishtar raised up her arm. ereshkigal summoned nammtar the magician nammtar saying these words she spoke to him go! imprison her! bind her in darkness! chain her in the sea below the seas! release against he

BLAVATSKY H P COSMOGENESIS

ion on satan in part ii. vol. ii[[footnote(s* jehovah's connection with the moon in the kabala is well known to students* about the nazarenes see isis, vol. ii. p. 131 and 132; the true followers of the true christos were all nazarenes and christians, and were the opponents of the later christians* vide supra, the diagram of the lunar ring of seven worlds, where, as in our or any other chain, the upper worlds are spiritual, while the lowest, whether moon, earth, or any planet, is dark with matter[[vol. 1, page] 199 the seven planes. stanza vi- continued. 6. the older wheels rotated downward and upward (a. the mother's spawn filled the whole (kosmos* there were battles fought between the creators and the destroyers, and battles fought for space; the seed appearing and reappearing continuous

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

er is called small face, denoting a station of finite consciousness encompassing all differentiated, manifest activity. small face is also the immense i-ness of the divine personality endowed with all possible attributes. when this i-ness is turned outward to the creation in the lower worlds, it is stationed in the consciousness that i am all. when this i-ness is turned inward and centered in the upper worlds, it has the exclusive awareness that i am nothing (ayn. in this sense, vast face can be thought of as a cosmic mind in which an infinite number of small face waves 8- f e of ideas can arise from and return to nowhere like a dream, and in which all name and form emanate, manifest, and dissolve. in the qabalah, the lord hvhy is the immense i-ness that knows itself as pure being in the u

er) and makes the nectar to flow (in the sahasrara chakra, sefirah crown/above. 39 the ascent of the tree of life by the shekhinah is called shabat (tbs, sabbath. the shekhinah is said to be in exile in the lower worlds. on the sabbath, she ascends via the sefiroth 2) 1 6) 5% 1 j #1) 1 5+ 1# 8- f e 35 (spheres) of the central column of the tree of life and unites with her husband lord hvhy in the upper worlds. this is echoed in the song of rabbi yitza aq luria, commonly found in hebrew prayer books: lekah dodee likraht calah penay shabat neqabalah( come my beloved to meet the bride, face of sabbath to receive )40 the meditation practices employed by both mystical qabalists and tantrikas involve a coordinated use of mantra and yantra. mantra are sequences of divine names having great intrin

phabet quite literally, and see the universe as built from combinations and permutations of the letters that emanate from and return to the alef a of unity. in sanskrit, the alef a of unity is called the omkara. the alef a of unity/omkara has unmanifest (vast face) and manifest (small face) aspects. as it is written: by the first it created elohim eth (ta i.e. the twenty-two hebrew letters in the upper worlds) the heavens and vuheth (tav i.e. the twentytwo letters in the lower worlds) the earth (torah b reshith 1:1) 2" 2' 8+ in its unmanifest, inactive aspect in the roots of the tree, the alef a of unity/omkara is the undifferentiated source from which emanate the supernal hebrew/sanskrit letters in the uppermost center of the tree of life (sefirah crown/above. at this point, the unmanifes

name hvhy. in yetzirah, the names of b riyah interact and manifest the forms of the divine archetypes, which are latent and undifferentiated in sefirah understanding/north. beings in yetzirah have both name and form. finally, in the world of asiyah, there is the apparent solidification of the yezirathic forms in physical matter. the world of asiyah is rooted in the sefirah knowledge/first in the upper worlds and is represented on the tree by the sefirah kingdom. the sefirah kingdom is associated with the shekhinah and the lower heh h in the name hvhy. the four worlds are represented as a continuum by the tree of life. they are successively connected to one another by the letter-gates, which allow consciousness to move to and from them. many people find it difficult to grasp the idea of th

rld of formation, and asiyah (activity or making. the relationship between vast and small face is perfectly displayed in the name hvhy. the name hvhy portrays the active (sexual) tantric union between masculine (yang) and feminine (yin) aspects of vast and small face in the upper and lower worlds. the yod y and upper heh h are the respective masculine and feminine (or yang and yin) aspects in the upper worlds. the yod y, which emanates in sefirah crown/above, is essentially a witness state the size of the whole universe. the world of atziluth is thereby rooted in sefirah crown/above. the upper heh h, which emanates in sefirah wisdom/east, is the latent condition of all mayic (illusory) possibilities. the world of b riyah is rooted in the supernal sefirah wisdom/east. in chapter two of the

kabah (hebrew: work of the chariot: qabalistic secrets regarding the tree of life as the divine chariot; also, a general term for esoteric speculations" 05 madura bhava (sanskrit: sweet mood: the spiritual mood of lover/wife to the lord as the beloved/husband. maghdi (arabic: hidden one: term for the one-to-come i.e. messiah, in the shi ite muslim tradition. mashiach (hebrew: anointed one: in the upper worlds, the four celestial heads of small face by which the creation is manifested, maintained, and dissolved. in the lower worlds, the play of the small face in human form as world teacher to renew the spiritual transmission of the absolute unity of the divine and the primacy of love, discrimination, and selfless service as the means for spiritual awakening. malkhuth (hebrew: kingdom: name

artitions containing small scrolls bearing verses from the torah, and most notably, the shema. rabbinical jews affix the tefillin to their the foreheads and left arms several times daily within the context of daily prayers. torah (hebrew: law: the first five books of the tanakh, ascribed to master mosheh in rabbinical judaism. torah qadmah (hebrew: eternal torah: unmanifest, supernal torah in the upper worlds. tree of perfection (also perfect tree: several types of trees in angelic tree language in which the sefirah knowledge/first is visible, and in which there is no sefirah kingdom. these trees correspond to awakened yogis and saints, and messiahs. trigram: glyph composed of three solid or broken lines. the eight permutations of the solid and broken lines correlate to the directional sef

GNOSTIC HANDBOOK

;3, 5:44, 6:27. we also find st.paul clearly describing jesus as the first-born of every creature and the firstborn of the dead (col 1:13,15,18. this is echoed in the book of revelation where we read that jesus is the "beginning of the creation of god. over and over again we find nothing of jesus being god or even equal with god. jesus hence was a messenger of the pleroma whose god existed in the upper worlds. the gnostic handbook page 27 that which is not divine will sophia the logos the polarity of logos& sophia the gnostic handbook page 28 jesus, christ and logos when we come to understand that jesus was a created being a new picture of divinity arises. in many gnostic traditions many sons of god are acknowledge, however jesus was believed to be the first created entity, michael. jesus

an be best described as evil. these occur because we are seeking in matter something it cannot give, matter is there to give us an experience which leads us back to spirit. if we attempt to gain wisdom from matter then we will become more and more frustrated, like a rabid consumer, we seek more and more goods and yet nothing satisfies the craving. dualism then is between spirit and ignorance, the upper worlds and our attachment to matter, not between spirit and matter themselves, since ultimately, they are part of each other. the watchers of enoch they thought of themselves, that they were beings existing by themselves and without a source, since they do not see anything else existing before them. therefore they live in disobedience and acts of rebellion, without having humbled themselves

LAITMAN M BASIC CONCEPTS IN KABBALAH

tence of free will by combining the soul with the body, and by controlling them through nature and the apparent factor of chance with the help of two mutually balanced systems of light and dark forces. functioning: the study of the human essence its interconnection and interaction with the spiritual world. functioning deals with one s arrival to and departure from this world. it also includes the upper worlds reactions to our world and towards other human beings, caused by man s actions. it researches everyone s individual path, from the creation of worlds to the attainment of the ultimate goal. incarnations of the soul: the study of every soul's essence and its incarnations, as well as our actions in this life and their consequences for subsequent lives. the research of incarnations exami

e. that kingdom is the spiritual world, where everything is fine for those who observe the laws of the great king. the land of exile is our world. the book through which everyone can remember the forgotten, find the homeland of the soul, realize why he or she had been expelled, and finally return to the original place, is the zohar! yet, if the zohar is so important that it can help us attain the upper worlds, to see and feel the world of souls and the creator himself, why was it concealed for so many years from the time it was written until the appearance of the ari s kabbalistic method? the answer to this question is found in kabbalah: for 6,000 years of its existence, the world has been structured as ten sefirot, where keter designates the creator s influence and the other sefirot are d

esponded to the upper sefirot (hochma, bina, and daat, netzah, gevura, and hod, they could not receive the appropriate light because it had not yet reached our world. now, the lowest souls are descending to our world, as the events in our world testify, yet these souls are the ones that complete the structure. the upper light enters the upper souls that have already ascended from our world to the upper worlds, whose light reaches us as surrounding light. although the souls of the first generations exceeded ours in quality, because the pure souls were first to appear in our world, the science of kabbalah, its inner, concealed part (as well as other sciences) is being revealed only in the latest generations, since it depends on the intensity of the light. the lower the souls, the bigger the

l: there is the path of spiritual development (the path of kabbalah) or the path of suffering. the final goal is to eradicate egoism and to acquire a nature of love and bestowal. how can this be achieved? it is written, sleep on the ground, be content with only bread and water, and you will be happy in this world and in the next world. this way one can acquire the spiritual nature, merge with the upper worlds, and only afterwards feel the creator s goodness. b a s i c c o n c e p t s i n k a b b a l a h 86 however, only special individuals (souls) can attain the goal this way. therefore, another path has been granted us: the study of kabbalah. its light affects the soul and transforms it in the right direction. in so doing, we tread a path of attainment through the heart and mind, not thro

intellect, will enable readers to approach the more technical works of baal hasulam (rav yehuda ashlag, such as talmud eser sefirot and zohar. although scientists and philosophers will delight in its illumination, laymen will also enjoy the satisfying answers to the riddles of life that only authentic kabbalah provides. now, travel through the pages and prepare for an astonishing journey into the upper worlds. introduction to the book of zohar: is the second in a series written by kabbalist and scientist rav michael laitman, which will prepare readers to understand the hidden message of the zohar. among the many helpful topics dealt with in this companion text to 109 the science of kabbalah, readers are introduced to the language of roots and branches, without which the stories in the zoha

the many helpful topics dealt with in this companion text to 109 the science of kabbalah, readers are introduced to the language of roots and branches, without which the stories in the zohar are mere fable and legend. introduction to the book of zohar will certainly furnish readers with the necessary tools to understand authentic kabbalah as it was originally meant to be, as a means to attain the upper worlds. wondrous wisdom: this book presents the first steps, an initial course on kabbalah, based solely on authentic teachings passed down from kabbalist teacher to student over thousands of years. offered within is a sequence of lessons revealing the nature of the wisdom and explaining the method of attaining it. for every person questioning who am i really? and why am i on this planet? th

LAITMAN M FROM CHAOS TO HARMONY

o approach the more technical works of baal hasulam (rav yehuda ashlag, such as talmud eser sefirot and the book of zohar. although scientists and philosophers will delight in its illumination, laymen will also enjoy the satisfying answers to the riddles of life that only authentic kabbalah provides. now, travel further reading 205 through the pages and prepare for an astonishing journey into the upper worlds. introduction to the book of zohar: this volume is a required preparation for those who wish to understand the hidden message of the zohar. among the many helpful topics dealt with in this text, readers are introduced to the language of roots and branches, without which the stories in the zohar are mere fable and legend. introduction to the book of zohar will certainly furnish readers

d the hidden message of the zohar. among the many helpful topics dealt with in this text, readers are introduced to the language of roots and branches, without which the stories in the zohar are mere fable and legend. introduction to the book of zohar will certainly furnish readers with the necessary tools to understand authentic kabbalah as it was originally meant to be, as a means to attain the upper worlds. wondrous wisdom: this book presents the first steps, an initial course on kabbalah, based solely on authentic teachings passed down from kabbalist teacher to student over thousands of years. offered within is a sequence of lessons revealing the nature of the wisdom and explaining the method of attaining it. for every person questioning who am i really? and why am i on this planet? th

LAITMAN M KABBALAH REVEALED

desire for spirituality x all problems will be resolved automatically, because their root is in the spiritual dissatisfaction many are presently experiencing. 53 3 the origin of creation now that we have established that today there is a real need to study kabbalah, it s time to learn some of the basics of this wisdom. even though the scope of this book does not allow for a thorough study of the upper worlds, by the end of this chapter you will have a solid enough basis to continue, should you want to study kabbalah in depth. a word about drawings: kabbalah books are, and always have been, filled with drawings. drawings help describe spiritual states or structures. from the very beginning, kabbalists have been using drawings as tools to explain what they experience along the spiritual pat

ill enable readers to approach the more technical works of baal hasulam (rav yehuda ashlag, such as talmud eser sefirot and the book of zohar. although scientists and philosophers will delight in its illumination, laymen will also enjoy the satisfying answers to the riddles of life that only authentic kabbalah provides. now, travel through the pages and prepare for an astonishing journey into the upper worlds. introduction to the book of zohar is the second in a series written by kabbalist and scientist rav michael laitman, which will prepare readers to understand the hidden message of the zohar. among the many helpful topics dealt with in this companion text to the science of kabbalah, readers are introduced to the language of roots and branches, without which the stories in the zohar are

ong the many helpful topics dealt with in this companion text to the science of kabbalah, readers are introduced to the language of roots and branches, without which the stories in the zohar are mere fable and legend. introduction to the book of zohar will certainly furnish readers with the necessary tools to understand authentic kabbalah as it was originally meant to be, as a means to attain the upper worlds. further reading 161 wondrous wisdom: this book presents the first steps, an initial course on kabbalah, based solely on authentic teachings passed down from kabbalist teacher to student over thousands of years. offered within is a sequence of lessons revealing the nature of the wisdom and explaining the method of attaining it. for every person questioning who am i really? and why am

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

al world the very system that monitors and leads reality, including the reality of this world, the whole of humanity and each and every one of us at any given moment. through this method, we can control the system of the worlds and determine how to conduct our daily lives- 450- a guide to the hidden wisdom of kabbalah with ten complete kabbalah lessons kabbalah deals with the unseen forces of the upper worlds, the roots of all our thoughts and feelings, which are just beyond our grasp. since we have no control over the worlds, we have no idea how and why our thoughts and feelings are formed. we wonder at experiences that are bitter, sweet, pleasant or rough. yet so far, we have been unsuccessful at creating tools for accurately examining our feelings, even in the realms of psychology, psyc

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

being, a creature (figure 3. figure 3 t h e n a t u r e o f m a t t e r 31 the root of the hebrew word nivra (created being) stems from the word bar (outside. thus, the term creature or created being refers to something or someone outside the creator s will. once a creature is formed, it undergoes a sequence of interconnected states resulting from cause and effect. these states are referred to as upper worlds. the upper light and the will to receive descend through the upper worlds to the lowest degree, called our world. at the degree of our world, we are totally controlled by the will to receive and we are completely detached from the sensation of the upper light, the creator. once the will to receive descends to our world, it becomes independent from the creator s domination because only

hat they discovered. when kabbalists first sense the complete reality, they call it the opening of the eyes. the opening of the eyes is a process of climbing up the same degrees by which we all came down from the previously mentioned infinite state (ein sof. the wisdom of kabbalah comprises two parallel orders: 1. from above downward the descent of the will to receive from ein sof through all the upper worlds down to this world. 2. from below upward the ascent of the researcher from this world, through the barrier, to the upper worlds, to ein sof. kabbalah talks about the will to receive, i.e, the desire to enjoy. as we have said, there are five stages in the creation process of the will to receive. we mark these stages with four hebrew letters: the tip of the yod, then yod, hey, vav, hey

. another example of a giving-receiving relationship is between parents and children. actually, the child is the head of the family, using the parents love to manipulate them in order to satisfy its needs. naturally, the people in these examples are egoists. things happen quite differently in the spiritual world, but such examples can help us understand the principle. the process occurring in the upper worlds is built upon a very similar principle: if one receives pleasure for the sake of pleasing the creator, it is not considered reception, but bestowal. in performing this act, the human being equalizes with the creator and acquires the creator s thoughts. in other words, the light created us from the very beginning with a massive, total desire for it. this desire is in us even now, but i

imate goal. if we knew the forces that operated on us and our interior structure, we could prepare for every future state. if we knew how to be in balance with the general law of reality, reality would seem totally opposite from its present appearance. the wisdom of kabbalah is not meant to teach us about reality in a merely scientific manner so that we can philosophize about the residents of the upper worlds. rather, it teaches us how to control our destiny every single moment. all of the forces and events that pressure us are intended to help us become leaders of our own reality. leaders of reality means that we are in balance with reality at every moment of existence. hence, our task is to discover what being in a balanced state implies. c o n t r o l l i n g t h e m at e r i a l wo r l

ual worlds. in the spiritual worlds, there is no such thing as physical matter in the form that exists in our material world. the substance of the spiritual worlds contains only desires, forces, and thoughts. we think we can control the matter of our world, but when we rise to a higher level, we immediately realize that matter is but a consequence. matter is operated upon by the upper forces, the upper worlds. because we are not yet in those worlds, we are unable to control it. pa r t i i: t h e e s s e n c e o f t h e w i s d o m o f k a b b a l a h 90 if we want to change anything at all, we must rise to the degree above our own, where preparations were made before they were implanted in us. only at that level will we acquire a certain level of understanding and ability to change anythin

with it. like any ordinary scientist, a kabbalist can record reactions to actions. kabbalists are researchers of the upper world, and as such, they have recorded their findings over thousands of years of research. the collection of their records constitutes the wisdom of kabbalah. the wisdom of kabbalah describes the actions that originate in the creator and hang down to our world through all the upper worlds. it also describes how they expand through the corporeal reality that we can all perceive with our five ordinary senses. our world is a consequence of the upper worlds. thus, the wisdom of kabbalah contains knowledge about the upper worlds and our world. the upper worlds pertain to a higher level of existence than our world, where time, space, and motion do not exist, but only abstrac

ince we know the good end of the process to begin with, we can justify the whole process. thus, only those who know the end of the process can justify it; if we, too, could see our future state, we would understand the creator s actions and justify them. pa r t i i: t h e e s s e n c e o f t h e w i s d o m o f k a b b a l a h 94 o n t h e l a d d e r o f d e g r e e s climbing the degrees of the upper worlds is a generic term for all the new discernments collected along the spiritual way, the perpetual internal improvement, and the new qualities that one assumes at every moment. as previously mentioned, the creature consists of a will to receive pleasure. this will is divided into five elementary parts, called five degrees of aviut (thickness. they are graded from aviut zero (root) to avi

scading of the worlds and their degrees, and from below upward, pertaining to the soul s ascent through the very same degrees. the worlds that stem from the creator are ein sof, adam kadmon, atzilut, beria, yetzira, assiya, and finally, our world (figure 12. kabbalah describes both the creation of the worlds and how a soul descends from the creator through all the worlds down to ours. between the upper worlds and our world is the barrier that separates the material world from the spiritual world. figure 12 below the barrier, the body and the soul are at the level of this world, and we begin our correction process at this level. from this world, the soul ascends by accumulating knowledge of the spiritual reality, traversing the worlds assiya, beria, yetzira, atzilut, pa r t i i: t h e e s s

h person can come to feel every item and element of every world. all that we need is a special, subtle sense, an ability to discern and to feel. even in this world, we discern considerable differences between the sensations of a young child, a youth, an adult, and a scientist. the study of kabbalah continually builds new insights and discernments in us, eventually leading to the perception of the upper worlds. from the above we can understand why kabbalah contains all the teachings and sciences of this world. without proper explanations, we would be lost and think that kabbalah is a mystical teaching of wizardry and miracles. there are others who relate it to judaism, but in truth the wisdom of kabbalah has no connection whatsoever with mysticism, religion or any other manmade fantasy. the

o thousand years of detachment from spirituality since the ruin of the second temple, the torah stories seem to refer to historic episodes or moral conduct. yet, this is not the case. each element in the world is connected to the same element in all the other worlds by a root and branch connection. based on that principle, kabbalists developed a language that relies on the parallelism between the upper worlds and our own world. in it, processes unfolding in the spiritual world are described using names of branches taken from our world. kabbalists use four different languages to explain how we can reach the degree of the creator and how we can draw to ourselves the correcting force that will invert our nature from egopa r t i i: t h e e s s e n c e o f t h e w i s d o m o f k a b b a l a h

uages because of the clear, unequivocal way it describes the purpose of creation the similarity of the creature to the creator, i.e. inversion of egoism into altruism. the chief kabbalah textbook at present is baal hasulam s six-volume talmud eser sefirot (the study of the ten sefirot, based on the writings of the ari. in just over 2,000 pages, talmud eser sefirot expounds on the structure of the upper worlds, accompanied by charts, glossaries, and tables of questions and answers for revision of the material. in the introduction to the book, baal hasulam elaborates on the reasons for preferring the language of kabbalah to the other languages in our generation. today, humanity has come to the last phase in the evolution of the will to receive. this is why baal hasulam adapted the t h e s t

e above, we can clearly see that discovering that the creator s attitude toward us is purposeful is of paramount importance. this attitude of the creator enables us to turn to him as to a fellow traveler and ask him for the help, wisdom, and t h e s t ru c t u r e o f r e a l i t y 103 strength to progress toward him. such a request is answered by the creator instantaneously. he will disclose the upper worlds, and teach us how to progress. just as we teach our children to use their surrounding reality wisely, so does the creator teaches kabbalists. he reveals to them the spiritual worlds and admits them within these worlds. in this state, kabbalists feel the forces that operate in reality and begin to independently and wisely participate in the process. the wisdom of kabbalah shifts one fr

from inducing self-gratification to benefiting others. when we correctly study genuine kabbalah, we come to depict our own corrected state. this depiction prompts the light that already fills our corrected state to correct our soul. once that light corrects our soul, it fills it, and we begin to experience the spiritual world* there is no time in the spiritual world, no space, and no motion. the upper worlds are not above us in the physical sense of the word. ascent actually means regaining consciousness. pa r t i i: t h e e s s e n c e o f t h e w i s d o m o f k a b b a l a h 112 the study of kabbalah requires us to shed our corporeal clothes of familiar mundane sensations and perceptions, and penetrate through matter and into the forces behind it. in spirituality, we turn from observin

hat the creator never added, nor can he add this. the world ein sof is the house that the creator so lovingly gives to the creature, but one must return the same love for him, and by so doing seemingly build the same house for the creator. thus the creature returns the actions of the creator, equalizes with him, and hence elevates to the thought of creation. t h e wo r l d s a r e w i t h i n the upper worlds and their degrees exist only with respect to us, not in and of themselves. the worlds exist in potential, waiting for us to correct and discover their spiritual shape. in that state, we will immediately be presented with all the degrees between us and ein sof, beginning with the next adjacent degree. a charge in a magnetic field senses the field s influence on it, and hence knows that

tellect, will enable readers to approach the more technical works of baal ha- sulam (rav yehuda ashlag, such as talmud eser sefirot and zohar. although scientists and philosophers will delight in its illumination, laymen will also enjoy the satisfying answers to the riddles of life that only authentic kabbalah provides. now, travel through the pages and prepare for an astonishing journey into the upper worlds. introduction to the book of zohar: is the second in a series written by kabbalist and scientist rav michael laitman, which will prepare readers to understand the hidden message of the zohar. among the many helpful topics dealt with in this companion text to the science of kabbalah, readers are introduced to the language of roots and branches, without which the stories in the zohar ar

ong the many helpful topics dealt with in this companion text to the science of kabbalah, readers are introduced to the language of roots and branches, without which the stories in the zohar are mere fable and legend. introduction to the book of zohar will certainly furnish readers with the necessary tools to understand authentic kabbalah as it was originally meant to be, as a means to attain the upper worlds. wondrous wisdom: this book presents the first steps, an initial course on kabbalah, based solely on authentic teachings passed down from kabbalist teacher to student over thousands of years. offered within is a sequence of lessons revealing the nature of the wisdom and explaining the method of attaining it. for every person questioning who am i really? and why am i on this planet? th

LAITMAN M THE KABBALAH EXPERIENCE

o that state by ourselves, through our desire and our t h e k a b b a l a h e x p e r i e n c e 22 consciousness that the root is the single most perfect and desirable situation for us. we have no influence over the root itself, because the inferior can never influence or change the superior. on the contrary, the inferior is completely dependent on the superior. how was the connection between the upper worlds and the souls formed there? malchut in the world ein sof (our root) was blended with the first nine sefirot (attributes of the creator. the light grew dimmer and finally vanished, and the worlds were created. that part of malchut, which is included in the worlds, is called malchut of the worlds. at the same time, the first nine sefirot influenced malchut. they were mixed in it, and in

nce between the objects of our world and their origin in the upper world. t h e w i s d o m o f k a b b a l a h 67 kabbalists accurately discern that link between the upper object and this world s object. anything that exists in our world is an outcome, and is under the guidance of the upper one. therefore, kabbalists can clearly say what is linked with what and call the objects (the roots in the upper worlds) by the names of their worldly outcomes: branches. hence the name, the language of the branches. furthermore, this link of spiritual root and worldly branches undergoes a continual process of renewal. from the dawn of creation to its end, there is an ongoing process of creation, corrections, and ascents. this process is run by a program that comes down to our world with its every deta

gh this science, we discover those rules and the spiritual world, which is the reason for everything that happens here with us. they are collective rules, which encompass the laws of all the sciences in our world. t h e k a b b a l a h e x p e r i e n c e 82 kabbalah is not another belief, or some imaginary view of life unseen; instead, it offers exact, clear laws that depict the structure of the upper worlds. it is when we study kabbalah that we first acquire knowledge of the world outside our own. we discover the upper, spiritual world. then, we gradually attain the ability to affect it. through tests and experiments, we learn how to do it, and then we enter the comprehensive reality. at this point, we begin to work not from within our own bodies, but from our souls, which are our true e

her writers. this will give you a solid basis from which to examine other sources to see if they suit you as well. by no means do i devalue other sources. many of the kabbalists were at an even higher degree than rabbi shimon bar-yochai or the ari. however, they were not permitted to write, or if they were permitted, it was with minor implications that were meant for those who were already in the upper worlds. q: the articles that we study rely a great deal on the ladder commentary. what is the ladder commentary? a: rav yehuda ashlag (baal hasulam) named his commentaries on the zohar hasulam (the ladder, because reading it helps one in our world climb the ladder toward the creator, spanning every degree in between. that is the purpose of creation. note that the zohar commentaries can be un

nd the intentions of the creator. once that opinion is conceived, one can begin to mold the newly acquired knowledge. it would be great if you could meet, read our material and study it together. even if it speaks of emotions toward the creator, you can read it together, but without talking about your personal feelings. texts t h e s t u d y o f k a b b a l a h 137 that teach the structure of the upper worlds and their composition are permitted and open for any kind of discussion. group study, even without a teacher, promotes the students many times over and accelerates their spiritual development. i, on my part, will help you spiritually as if i were with you, for it is my assignment. good luck! v i r t ua l s t u dy i n g q: i do not live in israel, but i very much want to study kabbalah

n to start approaching the creator. they find kabbalah, begin to study and correct their attributes. in their new attributes, the corrected ones, they receive the sensation of the cret h e k a b b a l a h e x p e r i e n c e 268 ator the spiritual world. the question, what is the meaning of my life? is what motivates them. it is because of that question that they grow spiritually. they attain the upper worlds (in ascending order- assiya- yetzira- beria- atzilut according to their efforts. one who attains the degree of the world of atzilut is called a man, and before one attains the degree of man, one s spiritual development is respectively: assiya- still; yetzira- vegetative; beria- animate. i suggest that you do not try to persuade anyone, and in general refrain from speaking to people wh

ctive soul must complete their corrections, from the lowest state to the highest, while dressed in this world s body. t h e k a b b a l a h e x p e r i e n c e 274 in other words, a person who lives in our world must experience all the states of elevation in the 613 degrees to the last degree, which is equivalence of form with the creator. q: the torah speaks of what happens between forces in the upper worlds. everything that happens in our world, in its substance, is no more than a replica or a seal that has been imprinted and sealed. did moses and pharaoh (the humans) have the power, the spiritual degree that the spiritual moses and pharaoh had? was the first temple, or the second, compatible with their spiritual degree? a: i don t understand what you mean by compatible. compatible with

use our world consists only of matter: our bodies and that which is around them- still, vegetative and animate. but if the soul of one accompanies his body in our world, that person is called a kabbalist. if the soul does not accompany him, that person is then still in the stage of preparation in the development of spirituality, prior to the reception of a soul. he then has no connection with the upper worlds, whether they are assiya, yetzira, beria or atzilut. in the corporeal world, in the substance of our world, there is a picture that accompanies the soul, which is an external adaptation of the picture of the world of atzilut. for example: the rulers of the world are an external adaptation of pharaoh (egoism, a shell. moses, the force that aspires for the creator, stands against pharao

ternal adaptation of pharaoh (egoism, a shell. moses, the force that aspires for the creator, stands against pharaoh. if moses goes to pharaoh along with the creator in his soul, then pharaoh and the creator are equal in a man. then, he has the freedom of choice. therefore, everything in our world and in the substance of our world must follow a well-defined formula of equivalence of form with the upper worlds. but that happens without man s interference, as an extension from above downward, which brings about historic events in this world. some time in this world s history, something should happen that would cause the souls to experience the spiritual worlds by themselves, rising from our world to the world of atzilut. the state called pharaoh is one where a person who studies kabbalah fee

c i s m a n d t h e s u p e r n at u r a l. 27 9 hidden evolution. 279 increasing desire. 280 a greater responsibility. 281 a time for control. 281 all shall know me. 281 d e t a i l e d t a b l e o f c o n t e n t s 437 gradual evolution. 282 kabbalah is above our world. 284 the teachings of the east..285 kabbalah is not mysticism. 286 fortune tellers v social assistance. 287 false links to the upper worlds. 289 becoming a great egoist. 291 witchcraft and kabbalah. 291 meditation. 292 tarot cards. 293 pleasure hunt. 294 cults and ceremonies. 294 esoteric teachings. 295 evil eye. 295 a curse. 296 satan is within. 297 the truth behind the supernatural. 297 shambalah. 298 the physical body is meaningless here. 298 man is alone with his purpose. 299 ufos. 299 an eclipse of the sun and a luna

intellect, will enable readers to approach the more technical works of baal hasulam (rav yehuda ashlag, such as talmud eser sefirot and zohar. although scientists and philosophers will delight in its illumination, laymen will also enjoy the satisfying answers to the riddles of life that only authentic kabbalah provides. now, travel through the pages and prepare for an astonishing journey into the upper worlds. introduction to the book of zohar: is the second in a series written by kabbalist and scientist rav michael laitman, which will prepare readers to understand the hidden message of the zohar. among the many helpful topics dealt with in this companion text to the science of kabbalah, readers are introduced to the language of roots and branches, without which the stories in the zohar ar

ong the many helpful topics dealt with in this companion text to the science of kabbalah, readers are introduced to the language of roots and branches, without which the stories in the zohar are mere fable and legend. introduction to the book of zohar will certainly furnish readers with the necessary tools to understand authentic kabbalah as it was originally meant to be, as a means to attain the upper worlds. kabbalah for beginners: by reading this book you will be able to take your first step in understanding the roots of human behaviour and the laws of nature. the contents present the essential principals of the kabbalistic approach 445 and describe the wisdom of kabbalah and the way it works. kabbalah for beginners is intended for those searching for a sensible and reliable method of s

LAITMAN M THE PATH OF KABBALAH

y when we complete our correction through the study of the wisdom of kabbalah is this cycle finished. why do people interpret and relate so differently to the text of the torah? after all, the kabbalists themselves described the spiritual world for us and gave us this book. they called it torah to indicate that it relates to the words, ohr (light) and hora a (instruction. kabbalists can sense the upper worlds and depict these sensations in their books in a unique language. but those who can not yet see and feel the spiritual worlds cannot understand the explanations of kabbalists. after all, there are no physical bodies like our own in the spiritual world, and there are no names that you can use to name the objects there. it is, in fact, impossible to convey these feelings in a language th

se who can not yet see and feel the spiritual worlds cannot understand the explanations of kabbalists. after all, there are no physical bodies like our own in the spiritual world, and there are no names that you can use to name the objects there. it is, in fact, impossible to convey these feelings in a language that humans understand. but because everything that exists in our world stems from the upper worlds, and every physical object has a spiritual root above, kabbalists decided to name every spiritual entity according to its worldly branch, which seemingly passes from above downward, from a spiritual root to a corresponding material body in our world. the spiritual root is the cause and the worldly branch is the projection, the consequence. the entire torah was written in this descript

well, and uncovers its better side toward us. it is then easier for both the individual and for all mankind to progress to the ultimate goal. the beginning and the end points are preordained, but the road there can be a path of kabbalah or a path of pain. which path we take is up to us. q: will kabbalah help my professional progress? a: kabbalah not only enhances one s sensation and attainment of upper worlds, it also deepens, expands, and refines other emotions. we improve our connections with our environment and the events around us, and learn to regard science as a trivial thing that is used only for mankind s general sustenance and adaptation to the world around us, and nothing more. when we first begin to study kabbalah, we are normally quite confused with all the new terms and emotio

ter all sorts of concealments by the creator. in the beginning, there is double concealment, then single concealment. after that comes the revelation of the creator, and finally the attainment of eternity, completion, and love towards him who has always loved us, and has always wanted to give each and every one of us nothing but the greatest possible pleasure. 140 part three: the structure of the upper worlds c h a p t e r 3 .1 a lt ru i s m a ll holy books describe spiritual states that one should attain. they all deal with one thing only: choosing the spiritual over the physi- cal, choosing the greatness of the creator. the creator doesn t need our respect because he is completely devoid of egoism. the one thing he does need is to bring us pleasure, to the extent that we prefer him over

omes from the world of ein sof and descends to the creatures in the empty space that are feeling incompleteness. the light fills them according to the line, and the creatures then unite with the creator. t h e pa t h o f k a b b a l a h 240 the creator gives to all creatures, regardless of the light that passes through the tube. however, his leadership is felt only by those who are already in the upper worlds, according to their labors. at the end of correction, the creator will once again reveal himself to all creatures as the absolute benevolent leader of the world. he will not appear through the tube, according to our personal attributes, but as the absolute good who is equally good to everyone at all times. this is the state of the end of correction, a time when everyone feels the abso

the right is the altruistic power of the creator; on the left is the egoistic force of desire created by him. in between there is the creature. now the creature must take the right amount of forces from the right and left sides and use them to rise to the next degree. the terms right and left are symbolic, as are all other kabbalistic symbols, but we use them to help define characteristics of the upper worlds. this process of right, left, and middle continues until the 125th degree. these degrees are divided into five worlds, with twenty-five inner degrees in each. the first spiritual world from the bottom, the one that is above us, is called the world of assiya. above it are the worlds of yetzira, t h e pa t h o f k a b b a l a h 266 beria, atzilut and finally adam kadmon. our world is be

ection of souls, but was also given permission to describe it. the only sign by which it is possible to determine if one is permitted to study kabbalah is the genuine desire for spirituality. studying the kabbalah is not meant to be used for any magic or witchcraft; it is also not intended to turn one into a great rabbi or sage. its purpose is to promote one s spiritual development and attain the upper worlds through hard labor. the consequences of our efforts will be measured by our ability to dedicate our every ambition to bestowal upon the creator. when speaking of physical performance of mitzvot, it is important to mention that it can only be performed in this world, because that is where we perform physical acts without a spiritual intent, without any intent. mitzvot with a spiritual

a t h o f k a b b a l a h 340 should study kabbalah is irrelevant. those who were summoned from above, meaning those who feel a desire for kabbalah, study. how do we come to the world? it is as though the creator takes a tiny part of himself and adds egoism to it. after the complete desire that the creator created is broken into tiny egoistic particles, they are gradually corrected and create the upper worlds: atzilut, beria, yetzira and assiya. the finer the fragments, the higher the worlds they comprise. the soul of adam ha rishon consists of the most egoistic desire, the core of every creature, the malchut of the world of ein sof. that soul also breaks into tiny particles, which are our souls. when we begin to study kabbalah and ask, does everything depend on the creator or on me? and

nly our world and learn torah, and especially the wisdom of kabbalah. in that state, we unconsciously extend light from the spiritual worlds, which gradually corrects us. the second is when we already perceive the spiritual world through feelings. then, the wisdom of kabbalah becomes a guide that shows us precisely what we should do next and how. it teaches us the operation of every system in the upper worlds. the growing coarseness of the souls that descend to our world during the 6,000 years requires every generation to have its own torah, one t h e pa t h o f k a b b a l a h 366 that suits the soul of that generation. the torah is the means to correct our egoism, as it says: i have created the evil inclination, i have created for it the torah as a spice. for that reason, kabbalists pres

MACNULTY W KIRK KABBALAH AND FREEMASONRY

left hand column. the intermediary, balanced, ionic column, relates to the central column of consciousness. the uppermost three of the four worlds are represented here by three masonic symbols called the three great lights or the "furniture of the lodge."46 these are shown on the central axis of the diagram, the volume of the sacred law, the compasses and the square; and they represent the three upper worlds (since this is a yeziratic tree, the lowest world of materiality is not represented, nor is there a masonic symbol for it. in the ritual practice i think asiyyah, the fourth world of materiality, is represented by the body of the candidate as he contemplates and relates to these three symbols in the course of the ritual) the volume of the sacred law represents azilut, the divine world

trast with those of testing and those of action in the preceding degrees. these are tools of design, tools of creativity; and from that point of view, alone, it seems appropriate to associate them with a part of the tree which, as the diagram shows, is contiguous with the spirit. let us think first of the pencil. it is often said that the pencil reminds us that all our actions are recorded in the upper worlds.701 certainly have no argument with that idea, but i think there is more. think about what happens when you write or draw with a pencil. at the point of the pencil a very interesting phenomenon occurs; as you mark on the paper the idea or image which is resident in your mind in yezirah changes worlds; and becomes manifest on the paper in asiyyah as a text or as a picture. text and pic

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

atic world the light of the ten spheres is reflected into the world of assiah, the lowest of the four. the ten globes of the original atziluthic world here take upon themselves forms of physical matter and the sidereal system is the result. the world of assiah, or the elemental world of substance, is the one into which humanity descended at the time of adam's fall. the garden of eden is the three upper worlds, and for his sins man was forced into the sphere of substance and assumed coats of skin (bodies. all of the spiritual forces of the upper worlds, a, b, c, when they strike against the elements of the lower world, d, are distorted and perverted, resulting in the creation of hierarchies of demons to correspond with the good spirits in each of the higher worlds. in all the ancient myster

ms of the spiritual worlds; h is the throne of the living god; j, k, l, m, and n are the great beyond, unmeasurable. figure 17 shows the creation of the solar system out of the ring of the divine eternity. the four a's are the abyss, b is the first revelation of god out of the abyss, and from this revelation c, d, e, f, and g were created. c and d represent the spiritual hierarchies; d and e, the upper worlds, or constellations; e and f, the distance from jupiter to the upper worlds; f and g, the solar system with its planets and their heavens; b and c the throne of christ. figure 18 describes the division according to genesis of the waters above the heavens (d) from the waters below (a, b, and c. figure 19 is the mercury of the philosophers, essential to material existence. table xiii, fi

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

d. nonetheless, there is awareness of g-d in all of them and each one is sublimated to g-d in its own way. moreover, none of them can exist independently of him. in contrast, our world, which is called "the lowly world" is a world of total "evil" and "self absorption, meaning that there is no innate sublimation to g-d at all. even though, of course, this world is no less dependent on g-d than the upper worlds, however, this is totally concealed, and the world and everything therein seem to be independent entities. now, this "felt" awareness of self in each world is called kelipat nogah (the intermediary shell. this kelipat nogah is the source of all the angels and chambers of each world. from the above, it is understood that the angels have no existence of their own, and can only act in ac

RABBI MOSHE WISNEFSKY APPLES FROM THE ORCHARD THE ARIZAL ON THE PARASHAH

as the glimb h [eiver] with the yesod of its nukva, known as the final mem. as the midrash relates, abraham was blessed from a very young age with the ability to see through the sham of idolatry that was prevalent in his time, and with a concomitant urge to seek the truth about the world and its relationship with g-d. inasmuch as our actions in this world can and do influence the dynamics of the upper worlds, this gconsciousness-raising h prepared the way for reunion of g-d and his creation, respectively personified in the partzufim of z feir anpin and nukva. abram is spelled alef-veit-reish-mem. the first three letters spell the word for glimb, h and the last letter is a final mem. the glimb h refers to the male sexual organ, which corresponds to the yesod of z feir anpin, and the final

omous functioning of the body, which is essentially what is functioning during pregnancy. physically, this is reflected in the fact that the embryo is postured in the crouched fetal position, its head bent into the knees. this is also why the pesach sacrifice was to be offered with gits head on its knees and on its innards. h14 thus, we see that transgression in this world causes a blemish in the upper worlds, which backlashes as a withdrawal of divine consciousness and beneficence in order to prevent evil from taking the opportunity to siphon off this energy for itself. this gexile h of the divine presence is an immature mentality that must be reconstructed and re-matured in order to restore the optimal consciousness; this is the process of redemption. 13 etz chaim 11:6. 14 exodus 12:9. t

rather than in terms of its divine origin.desensitizes the individual to divinity. the part of the soul that is man fs consciousness is always connected to the parts of the soul that transcend consciousness, i.e, the roots of the soul in the higher worlds. when a person cultivates (wittingly or unwittingly) an animal consciousness, this perspective affects the lower levels of his soul-root in the upper worlds; this blemish in his soul-root then backwashes down into his unconscious mind, and he inadvertently sins. but what is the cause of the cloudiness [of animal-orientation] in the first place? it is the animal soul of the man, which is external [to his divine soul. by over-indulging his animal nature and needs, the individual desensitizes himself to divine concerns, as we said. it is for

and trains of thought that were never implied in it. the end result is a perversion of the original truth. in order to prevent this, binah must stay connected to chochmah, that is, the development of the idea must be constantly checked and evaluated against the experience of the initial insight. then the pristine brilliance of the inspiration can keep the intellectual process on track. so, in the upper worlds, where chochmah and binah are in a state of constant union, as we have said, binah, or the levite, is constantly being purified by chochmah, the priest. down here below, however, where chochmah and binah are not always connected, matters are different: below, however, where the levite personifies severity, they do not unite. since in this world binah can, if left alone, stray far from

rm the various commandments, and especially the inner dimension of our prayers. to be continued c .translated from sefer halikutim and ta famei hamitzvot 537 parashat behar [third installment] the reader is advised to review our first two installments of the arizal fs teachings on parashat behar. the following is a direct continuation of that excerpt. now, man certainly requires assistance of the upper worlds to accomplish the aforementioned things, and the upper worlds require the assistance of the lower worlds [i.e, man, in turn. this is the mystical meaning of the verse, ggive power to g-d. h1 in jewish thought, once g-d created the world and placed man in, he made certain aspects of the world fs functioning dependent upon man fs actions. in this sense, we may conceive of g-d fs ability

THE NECRONOMICON SIMON VERSION

t talisman or amulet, asked why, messenger of the ancient ones, hast thou removed my seventh jewel? and the messenger of the ancient ones replied thus it is, the covenant of old, set down before time, the rules of the lady of kutu. enter the seventh gate and behold the nether world. ishtar had descended to the land of kur to the depths of cutha she went down. having lost her seven talisman of the upper worlds having lost her seven powers of the land of the living without food of life or water of life she appeared before ereshkigal, mistress of death. ereshkigal screamed at her presence. ishtar raised up her arm. ereshkigal summoned nammtar the magician nammtar saying these words she spoke to him go! imprison her! bind her in darkness! chain her in the sea below the seas! release against he

THE PATH OF KABBALAH

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er again until we complete our correction through the study of the wisdom of kabbalah. why do people interpret and relate so differently to the text of the torah? after all, the kabbalists themselves described the spiritual world for us and gave us this book. they called it torah, to indicate that it relates to the words ohr (light) and horaa (instruction. kabbalists, are people who can sense the upper worlds and depict these sensations in their books in a unique language. because anyone who is as yet unable to see and feel the spiritual worlds, can understand the explanations of kabbalists only in a human tongue. after all, there are no physical bodies like our own in the spiritual world, and there are no names that you can use to name the objects there. it is in fact, impossible to conve

e and feel the spiritual worlds, can understand the explanations of kabbalists only in a human tongue. after all, there are no physical bodies like our own in the spiritual world, and there are no names that you can use to name the objects there. it is in fact, impossible to convey these feelings in a language that humans understand. but because every thing that exists in our world stems from the upper worlds, and every physical object has a spiritual root above, kabbalists decided to name every spiritual entity according to its worldly branch, which seemingly passes from above downward, from a spiritual root to a corresponding material body in our world. the spiritual root is the cause and the worldly branch is the projection, the consequence. the entire torah was written in this descript

well, and uncovers its better side toward us. it is then easier for both the individual and for all mankind to progress to the ultimate goal. the beginning and the end points are preordained, but the road there can be a path of kabbalah or a path of pain. which path we take is up to us. q: will kabbalah help my professional progress? a: kabbalah not only enhances one s sensation and attainment of upper worlds, it also deepens and expands other emotions, and refines them. the individual improves his connections with his environment and the events around him, and learns to regard science as a trivial thing that is used only for mankind s general sustenance and adaptation to the world around him and nothing more. 89 of 273 when one first begins to study kabbalah, he is normally quite confused

reator himself and our own sensations. if we change those, we will also feel the creator differently. we will never know what the creator is when not perceived through our senses. that is why we never speak of the creator himself, but only of how we feel him inside us, in our senses. that feeling in our senses is called divinity. part three: fundamentals 97 of 273 part three: the structure of the upper worlds 98 of 273 chapter 3.1 altruism all holy books describe spiritual emotions that one should attain. they all deal with one thing only: choosing the spiritual over the physical; the greatness of the creator. the creator doesn t need our respect because he is completely denied of egoism. the one thing he does need is to bring us pleasure, to the extent that we prefer him over the corporea

y when the mechanical performance substitutes the internal. mechanical performance of mitzvot is only a preparation, and will bear fruit only if one actually acquires the spiritual intention in the act. before one performs mitzvot, he should learn anything that will help him in acquiring the right aim. that is what kabbalah books teach and nothing else! 104 of 273 chapter 3.3 the structure of the upper worlds foreword this course is based on the article "preface to the wisdom of kabbalah, written by rabbi yehuda ashlag. rabbi ashlag wrote this article as one of his introductions to the sulam commentary that he wrote on the zohar. according to the method of the kabbalah, one learns about the extension of existence from above downward, from the creator down to this world. consequently, the s

e reshimot. a tube is a light that comes from the world of ein sof and descends to the creatures in the empty space, feeling incompleteness. the light fills them according to the line, and consequently, the creatures unite with the creator. the creator gives to all creatures, regardless of the light that passes through the tube. however, his leadership is felt only by those who are already in the upper worlds, according to their labour. at the end of correction the creator will once again reveal himself to all the creatures as the absolute benevolent leader of the world. meaning, he will not appear through the tube, according to our personal attributes, but as the absolute good who is equally good to every one at all times. this is the state of the end of correction. when everyone feels th

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ft there is the egoistic force of the desire that is created by him. in between there is the creature. that is how one feels himself. now he must take the right amount of forces from the right and left sides and use them to rise to the next degree. the terms right and left are symbolic, as are all other kabbalistic symbols, but we use them for lack of a better way to define characteristics of the upper worlds. this process of right, left and middle continues until the 125th degree. these degrees are divided to five worlds, with twenty-five inner degrees in each. the first spiritual world from the bottom, the one that is above us, is called the world of assiya. above it there are the worlds of yetzira, beria, atzilut and finally adam kadmon. our world is below the lowest degree of the world

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e souls, but also was given permission to describe it. the only sign by which it is possible to determine if one is permitted to study kabbalah is his desire for spirituality, his genuine desire. the study of the kabbalah is not meant for any magic or witchcraft; it is also not intended to turn one into a great rabbi, or a sage. its purpose is to promote one s spiritual development and attain the upper worlds, through hard labour. the consequences of one s efforts will be measured by his ability to dedicate his every ambition to bestowal upon the creator. when speaking of physical performance of mitzvot, it is important to mention that it can only be performed in this world, because that is where we perform physical acts without a spiritual intent, without any intent. mitzvot with a spirit

ance..error! bookmark not defined. chapter 2.9 spiritual reward..error! bookmark not defined. chapter 2.10 the sensation of the light..error! bookmark not defined. chapter 2.11 linking the worlds..error! bookmark not defined. chapter 2.12 the body at the end of correction.error! bookmark not defined. chapter 2.13 questions and answers..error! bookmark not defined. part three: the structure of the upper worlds..error! bookmark not defined. chapter 3.1 altruism..error! bookmark not defined. chapter 3.2 what does kabbalah deal with..error! bookmark not defined. chapter 3.3 the structure of the upper worlds.error! bookmark not defined. chapter 3.4- fundamentals..error! bookmark not defined. chapter 3.5- the four phases in the evolution of the vessel..error! bookmark not defined. chapter 3.6- t

vidual and the creator. the creator influences people through these clothes, and puts them in complex, sometimes unbearable situations and disappointments. how do we come to the world? it is as though the creator takes a tiny part of himself and adds egoism to it. after the complete desire that the creator created is broken into tiny egoistic particles, they are gradually corrected and create the upper worlds: atzilut, beria, yetzira and assiya. the finer the fragments, the higher worlds they comprise. the soul of adam harishon consists of the most egoistic desire, the core of every creature, the malchut of the world of ein sof. that soul also breaks into tiny particles, which are our souls. a person who begins to study kabbalah and asks himself, among other questions, does everything depe

only our world and learns torah, and especially the wisdom of kabbalah. in that state he unconsciously extends light from the spiritual worlds, which gradually corrects him. the second is when he already perceives the spiritual world with his feelings. then the wisdom of kabbalah becomes a guide that shows him precisely what he should do next and how. it teaches him every operation system in the upper worlds. the growing coarseness of the souls that descend to our world during the six thousand years necessitates every generation to have its own torah, one that suits the soul of that generation. the torah is the means to correct our egoism, as it says: i have created the evil inclination, i have created for it the torah as a spice. for that reason, kabbalists presented new mitzvot in every

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

upon him, and which heracles now removed, releasing the sufferer. before the gates of his palace stood aides the mighty ruler of the lower world, and barred his entrance; but heracles, aiming at him with one of his unerring darts, shot him in the shoulder, so that for the first time the god experienced the agony of mortal suffering. heracles then demanded of him permission to take cerberus to the upper-world, and to this aides consented on condition that he should secure him unarmed. protected by his breastplate and lion's skin heracles went in search of the monster, whom he found at the mouth of the river acheron. undismayed by the hideous barking page 283 which proceeded from his three heads, he seized the [251]throat with one hand and the legs with the other, and although the dragon whi

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