The main references for Kabbalah are the books: Sepher Ha-Bahir (Book of the Illumination), Sepher Yetzirah (Book of Formation), Sepher Ha-Zohar (Book of Splendour), Sepher Raziel (Book of Raziel), Sepher Sephiroth (Book of Emanations), and Asch Metzareph (Purifying Fire). The Sepher Yetzira was drafted in Hebrew by a man named Akibha ben Joseph, a first century Rabbi. Its first printing appeared as a Latin translation, by a man named William Postel in Paris, 1552. Ten years later the original Hebrew was published. Akibha established the first Kabbalah School, maintained by his student, Simeon ben Yochai. Akibha was persecuted and martyred by the Romans. Sepher Yetzirah did not originate in the mind of Akibha; it was transmitted to him orally. Abraham, as tradition has it, was the true receiver of the Sepher Yetzirah and its Sacred Wisdom.
In his first Kabbalistic treatise "De Verbo Mirofico" (Basel 1494) Johannes Reuchlin identified the Tetragrammaton as the true source of the Pythagorean tetrad. By comparing the tetrad with God's name, Reuchlin demonstrated Greek philosophy's dependence on Kabbala. The first letter of the Tetragrammaton, Yud, has the appearance of a point so Reuchlin saw it, in the Pythagorean sense, as the beginning and the basic element in all things. The second letter, Hay, numerically equal to five, was the sum of the trinity's union with nature. The numerical value of the third letter, (W/V) Vau is six, perfection to the Pythagoreans. The last Hay symbolized the human soul which was between heaven and earth as the number five's place in the 0-10 set. Reuchlin provided the basis of Christian Cabala by deriving the names Father, Son and Spirit from the letters of the Hebrew verb. His belief that Kabbala was the source of Greek philosophy sparked further exploration into theological doctrines. (See Plato's Timaeus and Phaedrus)
The Zohar is attributed to Simeon ben Yochai (the pupil of Akibha), but not written down until the year 1290, by Rabbi Moses ben Leon. It was composed in Aramaic under the pseudonym of Simeon ben Yochai. Moses ben Leon was the first to write it out, but its true source is more ancient. Much of the Zohar goes back to Mishnic times, around 70-200 CE. The Zohar first appeared in print with Hebrew letters in Mantua, Italy in 1558. Portions were reprinted in Knorr von Rosenroth's Latin "Kabbalah Denudata," first published at Sulzbach in 1677. During his lifetime, Knorr was celebrated as the most educated Christian scholar on the Kabbalah.
"Emek ha-Melekh," by Naphtali Bacharach was published in 1648, and was considered one of the most important kabbalistic works." Bacharach was an enthusiastic German, with a flair for the mystical and non-philosophical traits of Kabbalah. Emek ha-Melekh was widely recognized as an authoritative source on the Doctrine of Luria, and was quoted often by kabbalists from many countries.
Rabbi Isaac Luria (1534 -1572) introduced the idea of "tzimtzum" or contraction. How it was possible for the hidden God, called En Soph, to create something out of nothing, since there wasn't anything to build with? If the En Soph, or infinite is everywhere, how can we be distinct from the En Soph? It was possible because a zimzum in the Ain Sof had formed. A small void (tehiru) was separated from God. Affect was limited in order to permit chaos, the precursor of creation. En Soph was externalized: Inexpressible Fullness shone visibly. Luria never transcribed his teachings; we must depend on the accounts of disciples such as, Rabbi Hayyim Vital (1542-1620).
The oldest Kabbalistic text is The Bahir [from Job 37:21 "… now they do not see light, it is illumination (bahir) in the skies."] Kabbalah, from the Hebrew root QBL meaning received or given, came into use later when the teachings of the first century mystics were "received traditions." The sages of the Bahir preferred the more ancient term Maaseh Merkabah, literally "Workings of the Chariot." (See the book of Ezekiel). The name signifies active experiences as opposed to a received tradition. The Bahir combines the ideas of the work of creation, animating matter, with the radical concept of celestial projection as a way to return to the divine source. By juxtaposing these ideas, The Bahir reveals the secret at the heart of alchemy. The Chemistry of Nature known as Alchemy, is the true knowledge of how everything in the universe works. Mysticism offers vital explanations for the most obscure phenomena in Nature. The key concept is the Tree of Life, Etz Chaim, as described in the work of creation texts such as the Sepher Yetsirah. The Tree of Life is a diagram with levels of crystallizing abstraction.
The Tree of Life consists of ten centers called sephiroth (seperately sephira), which are connected by 22 paths or rays. (See the diagram below.) There is a particular space between the three primary sephiroth of Kether (Crown), Chokhmah, and Binah, and the seven lower sephiroth. Daath meaning Knowledge is a symbol for unity between Wisdom (Chokhmah) and Understanding (Binah). The book of Proverbs expounds on the nature of these three qualities, forming the basis to many ideas in the Zohar and other Kabbalah sources. The word "Qlippah" or "klippah" (the plural form is Qlippoth) literally means shell or husk. It carries the connotation of having been cast off or used up. Qlippoth are seen as containers, as Sephiroth are called "kelim" (vessels). Some view the Qlippoth as a shadow reflection of the Sephiroth, a necessary component for an understanding of the whole Self as a Kabbalistic model. Sometimes it is necessary to meditate on our weaknesses, flaws and failings to better understand how they are a part of us in order to accept and move past them.
Kabbalists tell of a time, before Creation described as Tohu and Bohu (Chaos and Emptiness). The Zohar states there was several failed attempts because mercy and judgement (force and form) were unequal, and the left over impurities from these flawed beginnings, the broken shells (Qlippoth) of previous sephiroth, collected themselves into a dark place. Because the Qlippoth were the result of unbalanced or evil judgment, the Abyss became a repository of negative spirits, similar to the Hell into which rebel angels were cast. On the seventh day, there was a state of tranquil harmony known as Eden. Adam and Eve existed in a state of divine perfection. There are diverse views on what The Fall symbolizes, but all agree that afterwards Eden, Adam, and Eve were forever changed.
According to Chayyim Vital, a Partzuf is an aspect or "face" of the divinity, arranged in a pattern using all ten Sefirot. The first Sefrah, Keter is the skull of the Partzuf. The next three Sefirot, Chochmah, Binah, and Da'at (Wisdom, Understanding and Knowledge) are the "three brains" which are figuratively contained inside the head. Chesed and Gevurah (Kindness and Judgment) are the right and left arms, while Tiferet (Beauty, Compassion) is the torso. Netzach and Hod are the two thighs and Yesod the phallus. Significantly, Vital describes Malchut (which is often identified with the feminine or Divine Presence, Shekhinah) as Partzuf's mate, reflecting the ancient and biblical notion that originally male and female were conjoined as a balanced personage.
Because of the Breaking of the Vessels (Sheviret HaKelim) a new Atzilut (spiritual extraction to a higher plane) was required to repair (tikkun) this World. Sefirot are now arranged in the form of Partzufim (visages) or personal aspects of Adam Kadmon, the first human. This is the World of Restitution, Olam ha-Tikkun, the opposite of the World of Tohu. Kavanah (or prayer) is of a spiritual nature, that elevates the soul (nefesh) and brings about a corresponding change in the spiritual realms. It becomes part of the overall process of Tikkun. Thus restoration is brought about not only by God, but also by His creature. Kabbalist meditations contribute to the "raising of sparks" that fell, and restore the cosmos to its original state of precreation perfection. The soul will rise in successive stages, until its transformation is so complete that the two may unite as one. At the perfect union, illumined by the Light of the soul, the corporeal parts will unite with The Source.
Cease unnecessary illusions, and spiral the light of peace in all directions. It is because you want to be relieved of the false sense of isolation and duality. Build universal consciousness through the awakening of all beings. We offer this intention through our prayer, by living a life of spiritual excellence and compassion. Compassion matures by understanding there's not a grain of difference between one and another. We habitually imagine negativity and suffering, and this is an opportunity to visualize being freed of that conception.
