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For detailed information please visit: AllExperts.com
2008 Schedule:
Jan. 9th, 16th, 23rd & 30th: (4) Wed., 1pm - 2:30pm. Longboat Key Education Center . 5750 Gulf of Mexico Dr., Longboat Key. 941-383-8811. Members: $70; non-members: $80 (sold out)
Jan. 27th: Sunday service, 10am-11:30am. Unity of Sarasota, 3023 Proctor Rd., Sarasota.
Jan. 28th, 29th, 31st & Feb. 1st: School of Lifelong Learing. Lido Beach Resort, 700 Ben Franklin Drive, Sarasota. 941-556-3242.
Feb. 6th, 23th, 20th & 27th: (4) Wed., 1pm - 2:30pm. Longboat Key Education Center. 5750 Gulf of Mexico Dr., Longboat Key. 941-383-8811. Members: $70, non members: $80. (sold out)
Feb. 25th, 26th, 28th & 29th: School of Lifelong Lerning Elderhostel. Lido Beach Resort, 700 Ben Franklin Drive, Sarasota. 941-556-3242.
March 4th & 11th: (2) Tuesdays. 11am - 12:30pm. Unity of Sarasota, 3023 Proctor Rd., Sarasota. $10 per class. 941-724-5151.
March 6th & 13th: (2) Thursdays, 2pm - 3:30pm. Temple Beth Israel, 567 Bay Isles Rd. Longboat Key. 941-383-3428.
March 9th: Unity of St. Petersburg, 1:30 - 3pm. 460 46th Avenue North, St. Petersburg. 727-527-5522. $10.
April 11th: Jung Society of Sarasota, 7:30pm - 9pm. 3975 Fruitville Rd., Sarasota. 941-371-8520.
April 20th: Center For Positive Living, Guest Speaker; 10:15am - 11:30am, Sunday service. Beatrice Friedman Symphony Center, 709 North Tamiami Trail, Sarasota. (941) 366-0275.
May 18th: Manatee Spiritual Center, Guest Speaker; The Unity of All Religions. 10am service. 1327 10th Street East (U.S. Hwy. 301). Palmetto, Florida 34221, (941) 729-0099.
(Sold out) - May 28 - June 18: Center for Positive Living, Part I. (4) Wed. eve. classes, 7:15pm-9:15pm. Practical Wisdom of The Ages. 330 S. Pineapple Ave #210, Sarasota, FL 34236. (941) 366-0275. Members: $65, non-members: $85.
June 8th: Unity of Sarasota. Progress, Happiness & Love. Guest Speaker, Sunday morning service, 10am. 3023 Proctor Rd., Sarasota.
June 28 - July 12: Unity of Sarasota. (3) Saturday classes. 11:15am-12:30pm. Practical Universal Wisdom Part I. 3023 Proctor Rd., Sarasota. 941-724-5151. $29 for (3) classes or $12 per class.
July 2- 23rd: Center for Positive Living, Part II. (4) Wed. eve. classes, 7:15pm-9:15pm. Practical Wisdom of The Ages. 330 S. Pineapple Ave #210, Sarasota, FL 34236. (941) 366-0275. Members: $65, non-members: $85.
August 8th - 10th: Special Weekend Workshop with Dr. Carol Parish. 11 Summit Ridge Drive, Tahlequah, OK. (800) 386-7161.
Sept. 27 - Oct. 11th: Unity of Sarasota. (3) Saturday classes. 11:15am - 12:30pm. Universal Wisdom of Kabbalah. 3023 Proctor Rd., Sarasota. 941-724-5151. $29 for (3) classes or $12 per class.
Questions & Answers
1. Why is Kabbalah so complicated?
At the present time one of the most urgent needs is for
the simplification of Kabbalistic teachings. Kabbalah
should be made simple to understand. It is the fault of
its exponents if it is made complicated, abstruse or
vague. Yet new students are always complaining that it is too difficult a subject for them, and that their Biblical
education has not been deep enough to enable them to
understand it.
This is greatly the fault of Kabbalists who have taught
Kabblah in such a manner that new students sadly turn away from it. At classes, meetings or when trying to interest the new student, it is absolutely useless to use unknown Hebrew words without their English translations. Nine times out of ten, it’s due to laziness or conceit on the part of the teacher or facilitator.
The philosophy of Kabbalah should be mastered, and once that is done it is easy to express the most complex ideas in simple terms. Long drawn-out discussions about Ain-Soph and the details of the Spiritual Hierarchies are useless.
Such ideas as Gilgul (journey of the Soul), Neshamah
(divine spark of God), Adam Kadmon (Primordial Man), The Sephirothal Tree (Tree of Life), The Tetragrammaton (Name of God), hidden messages in The Bible and the final cleaving to God (Devakut) should be the first subjects to put forward.
These concepts can all be expounded (if you have grasped the ideas and made them part of your thoughts), from a thousand different points of view. At all meetings the strongest effort should be made to simplify explanations by using English along with Hebrew to express the sacred philosophy of Kabbalah.
Rabbi A. Abraham
2. How does Kabbalah affect our feelings and emotions?
Literally, human feelings are a combination of thought and desire. Selfish desires are part of the Ruach-Nephesh consciousness and higher desires that belong to the Ruach-Neshamah spiritual state of mind. Selfish desires cast deep shadows like when the Earth turns away from the Sun. So, when people hide their faces from the bright light of Neshamah, they will always experience a "dark night of the Soul".
Soul is a word that is used in many different ways in Kabbalah. Sometimes, it's referred to as Yechidah, Chiyah and Neshamah - or the eternal aspects of our being. All three are also referred to as Neshamah. When the Soul steps down through the Abyss of Da'ath on the Sephirothal Tree, it becomes 'humanized' in its association with the physical body (Guf), and its offspring are the creations of the heart and the brain.
When higher feelings like those of a Tzaddik have been educated and regulated by Neschamah (the Soul), then pure selfless actions automatically form the patterns of one's life. When Neshamah is living in harmony with the Ruach-Nephesh consciousness, the Soul is finally able to fulfill its mission on Earth.
Our day-to-day patterns of behavior are the sum total of all our experiences including joy, sorrow, disappointments and achievements. Most of our character traits we can look at, trace back and then evaluate. There has been a purpose behind everything we've ever thought, said and done, and these experiences blend our own Light (Neshamah) with the shadows (tzelem) that we cast below.
Our desires are the keys to understanding our feelings. So, let's try to examine what a desire actually is. A desire is the source and origin of a feeling. For example, if I experience a sensation of hunger - I desire food. Two of the mind functions that reside in the Worlds of Briah and Yetzirah (imagination and memory), combine to present an image and recall a delicious apple that once satisfied my appetite and gratified my desire. If you eliminate memory and imagination from these two higher Worlds of consciousness, you will be left with only a sensation that is common to both man and animal. Thus, if you deprive an animal of its food, its cravings may lead to rage or danger to other animals. Now, if we take this example a little further, if a person eliminates his feelings of imagination and memory (or Ruach-Neshamah consciousness), he too may succumb to rage or committing acts of violence to get what he wants.
If we don't overcome our Nephesh desires, we will be enslaved by it and controlled by our animal nature. However, these same faculties of the heart and mind, when illuminated by Chiyah-Neshamah consciousness (divine wisdom/understanding or Chochmah-Binah) can create a great philanthropist, a humanitarian or a volunteer who is dedicated to repairing himself (tikkun), as well as the world around him. In other words, through the compassion of one's heart (Chesed), a person who once reacted impulsively from Nephesh consciousness can be transformed into performing the selfless works of a Tzaddik.
Robert Waxman
3. What is the meaning of Mitzvot?
The study of Kabbalah helps to keep alive in humankind our spiritual intuition. To oppose and counteract bigotry in every form, religious, scientific, or social.
What we have to do is to seek to obtain knowledge of Torah, cycles of nature, and the journey of our neshamah/soul. Kabbalah encourages the study of these propositions, based on the true knowledge of the ‘God within’ instead of superstitious beliefs based on blind faith and authority. Popular folklore and traditions, however fanciful at times, when sifted may lead to the discovery of long-lost, but important, secrets of life.
The study of Kabbalah aims at pursuing this line of inquiry, in the hope of widening the field of religious and philosophical observation.
These days, there is lack of knowledge of what Kabbalah teaches. But as always, any teaching has to be tested in our own heart for its true spiritual meaning before it is adopted. We should think about what is offered and see if it is reasonable and part of our "common sense."
We are able to look back over 3,500 years as we learn the teachings of Kabbalah. This may mean nothing to some, but to others it acts as a stimulus for self-study, and certainly as a basis for spiritual self-improvement morally.
What has the personal performance of any one individual have to do with learning Kabbalah? Looking back at how Kabbalah was studied in ancient days, its doctrines and tenets were unable to be taught in the kind of tolerant and cooperative manner that would have maintained its solidarity. The Zohar deals in broad terms with the ethics of Kabbalah. Here are some examples to consider:
Waxman: Are the ethics of Kabbalah identical with those taught by traditional Judaism?
Rabbi: Certainly, because these ethics are the soul of Kabbalah, and were once the common property of all mankind (Gen: 11, “the earth was of one tongue”). Moses was the first to embody these lofty ethics in his teachings, and to make them the foundation and the very essence of Kabbalah. In other religions, ritualism and dogma are most important; in Kabbalah it is ethics that have always maintained top priority.
Waxman: Are there any great points of difference between Kabbalah and other philosophies?
Rabbi: One great distinction between Kabbalah and other western philosophies, is the fundamental teaching of an abstract, non-personal One Source Of All, which exists beyond time and space and periodically manifests in the form of a Universe. Also, Kabbalah offers specific teachings on post-mortem life and the eternal journey of each person’s neshamah (soul).
Waxman: So, what is the aim of Kabbalah?
Rabbi: Kabbalah has several aims. The most important is to resolve painful situations in every aspect of our lives - moral as well as physical. Kabbalah aims to purify the soul, overcome despair and help the physical body become healthy and energetic.
Kabbalah must not be studied for selfish ends or for the gratification of one's personal ambition, pride, or vanity. To become a Tzaddik, one must always strive to help mankind. This cannot be accomplished by studying one branch of Kabbalah, all branches must be studied and then mastered.
Waxman: So, should a student of Kabbalah try to convince others to study Kabbalah?
Rabbi: Not at all. Every person is entitled to general instruction – but, only if he or she specifically asks for it. Very few will have the dedication to become a Kabalist, but hopefully this will change over time.
Waxman: Many people believe in Biblical miracles like the parting of The Red Sea (Sea of Reeds). Do Kabalists believe in miracles too?
Rabbi: There’s no dogma in Kabbalah, so everyone believes whatever he or she chooses. The most incredible miracle described in Kabbalah is the human body, mind and soul. You are the miracle.
Comments By The Rabbi:
"Our age is pre-eminently unspiritual and matter of fact. Moreover, there is the unfamiliar character of Kabbalistic teachings; the highly abstruse nature of its universal teachings, some of which flatly contradict the dogma that is cherished by sectarians.
Compassionate personal efforts and great purity of life is necessary for those who wish to become a Tzaddik. They are a very small number of Kabalists to which an entirely unselfish code appeals. It is easy to understand why learning Kabbalah is such demanding, slow, up-hill work.”
Waxman: Do most Kabalists agree on one interpretation of the teachings?
Rabbi: Just about every Kabalist agrees that Ain-Soph is defined as “The No-Thing Without End”, and that’s where the agreement ends. Very naturally, since Kabbalah has always been an evolving philosophy, there have been many reforms throughout the ages. The purpose of most philosophies is to generate discussion and stimulate the mind. People have always argued over philosophy, religion, politics and the interpretation of Law, so why not argue about the teachings of Kabbalah as well?
Since Kabbalah does not hinge on any one event, person or teaching, this timeless philosophy can withstand any challenge or argument. If you have any doubts, please read essays by the great Jewish Philosophers: Philo Judaeus, Maimonides and Baruch Spinoza.
Waxman: What if our everyday life is unsatisfying, what can we do to improve the quality of life?
Rabbi: First of all, because Kabbalah teaches that the object of life is to perform mitzvot, our duty is to allow the divine wisdom of our neshamah to unfold, then naturally we will want to help and teach others. The key to attaining personal happiness is by helping others improve the quality of their lives. Our joy is a by-product of giving freely of ourselves through love, compassion and philanthropy.
The mitzvot teach us that fulfillment of right is for the sake of right, not for what it may bring to us. The illumination of our neshamah follows the performance of the mitzvot, but the search for illumination is not, and must not be the motive for it.
Waxman: What do you mean precisely by performance of mitzvot?
Rabbi: The history of Torah and Kabbalah is full of the most noble, heroic and unselfish acts – the performance of the mitzvot. Moses embodied the essence of mitzvot when he discovered he was a Hebrew and gave up his Egyptian life of wealth, power, position and splendor. Instead of living as Egyptian royalty, Moses chose to wander in the desert for forty years and establish the new Jewish nation, Israel.
Waxman: And how would you define the concept of mitzvot as you understand the term?
Rabbi: Our natural responsibilities which are ingrained in our soul’s nature must be to be understood and dispensed to humanity, neighbors, friends, family, the poor, those who are mentally and physically challenged, in need of education, deserving of kindness, compassion and love. This is an obligation for every soul, which, if left undone during our lifetime, leaves us spiritually insolvent and morally bankrupt. To be self-less is the quintessence of performing mitzot.
4. How do the scholars define virtue?
The Meaning of Virtue in Kabbalah
(compiled by Robert Waxman)
From "The Wisdom of The Zohar" by Isaiah Tishby & David Goldstein:
"Only the man who walks in the true way in this world is called ‘living’…” The Zohar
"The nature and fate of every generation is determined by the balance of the righteous and the wicked that are in it. When the righteous are in the majority and therefore have a pronounced influence, there is a harmonious unity within the Godhead through the union of the Shekinah and her husband, and the Sephirot are full of abundant influence."
"The relative strength or weakness of the righteous determines the relationship between Keter Elyon (Arik Anpin) and the other Sephirot (Zeir Anpin)."
“When God looks down upon the world and sees the deeds of mankind are virtuous, Arik Anpin (Macroprospus) is revealed to Zeir Anpin (Microprospus) and they all receive a blessing and water one another, so that the worlds are blessed and all the worlds are as one, and then it is proclaimed: ‘the Lord shall be one and his Name shall be one’" (Zechariah 14:9). – The Zohar
From "The Path of the Upright" by Moses Luzzatto:
“The highest level of holiness is a gift; all that man can do is attempt it through the pursuit of knowledge and constant concentration of the intellect upon the holiness of one’s acts.”……“Many customs and ways are known among people under the name of piety, but they are naught but images of piety, without shape or form and without correction; these result from a lack of true reflection and enlightenment among those who have these attributes, for they did not trouble or labor to learn the way of God with clear and straight knowledge, but thought they had become pious by following what came their way upon first thought, but they did not profoundly examine these things or weigh them upon the scales of wisdom”.
From "The Mystical Shape of The Godhead" by Gershom Scholem
"From the writings of Rabbi Dov Baer of Mezirech, 'The Righteous One stands in the realm of nothingness'. This nothingness is the divine no-thing (Ain): it is that sphere within the Godhead from which all true creation springs. It is also the end of the road that the Kabalist traverses during his absorption into the Sephirot. On the road to divine nothing, he must cast off all individual qualities and distinctiveness, making himself infinitesimally small, indeed nothing, in order to pass through 'The Gateway of Nothingness' of which the Rabbi speaks. 'The casting off of physicality' attained in prayer also belongs to nothingness, identified with the state of pure spirituality. Because he himself exists in Nothingness, wanting nothing for himself and having nothing that is his own, he becomes a purely spiritual medium through which flows the divine influx of vitality, proceeding from him to all beings."
KABBALAH SIMPLY STATED, Volume #2, by Robert Waxman
Neer: So, where did we leave off?
Rabbi: We left off where you were totally confused.
Neer: So, what else is new?
Rabbi: Well, pay attention and fix your mind only on Kabbalah.
Neer: That’s what I’m trying to do.
Rabbi: Good, because these teachings require 200% of your concentration.
Neer: 200% ?
Rabbi: Yes, 100% from your mind, plus 100% from your heart.
Neer: You got it. Now, I’m ready. So, what’s today’s topic?
Rabbi: We’re moving into the more mysterious secrets of Kabbalah. Can you handle this?
Neer: I’m trying.
Rabbi: That’s all I can ask – just try your best OK?
Neer: Always Rabbi.
Rabbi: Because the secrets I’m going to reveal to today were known by the ancients, but not generally known today.
Neer: So, we’re taking the next step?
Rabbi: “A giant leap for mankind”, as Neil Armstrong said when he landed on the moon.
Neer: So, where do we begin?
Rabbi: We begin, BEFORE the Beginning.
Neer: So, these are teachings from the Zohar?
Rabbi: Yes. The Zohar or The Book of Splendor tells the story of how the Beginning actually began.
Neer: I’m sure everyone has thought about this perplexing concept.
Rabbi: That’s because the human mind wants to know from whence it comes. But, since we have linear, finite minds, it is very difficult to conceive of the process of Divine Thought.
Neer: Well, who’s doing the thinking before the creation of the universe?
Rabbi: Well, the easy answer is God. But, in Kabbalah, there’s an unfoldment of becoming that shows the Divine Thought at work.
Neer: Well, where does this process start?
Rabbi: Ok, now first of all, it doesn’t just “start”. It’s a continuing process that just keeps continuing.
Neer: ….and how do you know that?
Rabbi: Just look at yourself and you’ll find the answer. What are you doing every morning when you wake up?
Neer: I’m continuing my existence from the day before.
Rabbi: Very Good. And you’re also continuing the cycle from dreaming to waking.
Neer: …and who’s continuing the dreaming?
Rabbi: Your Soul or Neshamah.
Neer:…and who’s continuing the waking?
Rabbi: The spirit of your personality or Ruach.
Neer:…and who’s continuing my heart pumping blood throughout my body?
Rabbi: Your breath of life or Nephesh.
Neer: So, everything within myself and in the Universe is always continuing?
Rabbi: Yes, everything is always continuing and the No-Thing Without End or Ain-Soph is always continuing too. And that takes us back to BEFORE the Universe begins.
Neer: Point well taken. But what’s the purpose of this endless continuity?
Rabbi: Ain-Soph, just like us, is always becoming.
Neer: Becoming what?
Rabbi: Becoming ‘something and nothing’ as IT and we are gaining experience both before, during and after the Beginning.
Neer: But what’s the point of all this cosmic drama?
Rabbi: A profound question my friend, and one that’s been asked by the greatest religious and philosophical minds throughout history.
Neer: So, does Kabbalah have the answer?
Rabbi: Yes, it’s the same reason why you get out of bed in the morning to continue experiencing your own existence. There is a fierce desire that arises in you and IT which are one and the same.
Neer: Well, I have news for you, some mornings I don’t feel like getting out of bed.
Rabbi: But, you do anyway. You can’t sleep all day and all night throughout your life, and you can’t stay awake all the time either. There is a natural design to the cycle of sleeping and waking that applies not only to us, but to the Universe as well.
Neer: So, is the Universe dreaming or awake right now?
Rabbi: (Laugh) Very funny – many people might not know it, but the Universe is wide awake right now.
Neer: So, what is the sleeping part like?
Rabbi: Well, this takes us back again to BEFORE “in the Beginning”.
Neer: Ok, now I’m following you.
Rabbi: Good. Just think of this Divine architecture of Being and Non-Being in the form of a Slinky.
Neer: You know about Slinky’s?
Rabbi: I owned stock in the company that sold them – it was an excellent investment (smile).
Neer: So, how does a Slinky represent the answer to this “profound” philosophical question?
Rabbi: When you unravel the Slinky, so that one part touches the ground and the other part is being held in the air, you are seeing a symbolic representation of Being and Non-Being.
Neer: How so?
Rabbi: The descending circular spiral of the Slinky represents “the Fall” into matter as experienced by mythological Adam and Eve when they were evicted from The Garden of Eden”.
Neer: Ok, I can understand the circular spiral symbolizing the concept of Being, but where is the symbolism for Non-Being?
Rabbi: Oh, you’re sharp today my friend! Non-Being is symbolized by the space between the spirals as they descend downward.
Neer: Wow! I never thought of a Slinky as a symbol for the comings and goings the Universe!
Rabbi: It’s an extreme microcosm, but it’s an example that everyone can relate to.
Neer: But, you only explained the descension of spirit into matter, but what about the ascension of matter back to the Divine Source?
Rabbi: Just reverse the process from the ground level upward, and you have the makings of a grand cosmic cycle or Shemittot. Thus, matter ascends back to spirit through a Divine process of Being and Non-Being until the Slinky collapses into itself and there’s absolutely no space in-between each spiral. Then, guess what? We are back BEFORE “In the Beginning” again.
Neer: Ok, I understand. Now, I’m ready to go there.
Rabbi: Go where?
Neer: To discuss BEFORE “In the beginning”.
Rabbi: But that’s No-Where (laugh).
Neer: Then please, let’s go No-Where together! (laugh).
II
Rabbi: Let’s take a look at how the first flutter of activity begins after the cosmic alarm clock goes off and Ain-Soph awakens.
Neer: Is this the Beginning?
Rabbi: Yes, this is the Beginning of a new cosmic cycle.
Neer: Well, what kind of flutter are you talking about?
Rabbi: It’s the same kind of flutter that occurs when the first heartbeat begins inside the embryo.
Neer: So, this is the first sign of life?
Rabbi: Yes; a new form of life is about to emerge in both situations. We can call this, the macrocosm and the microcosm. Remember, my friend, there’s an old saying, “as above, so below”. We are using the Law of Correspondences to back-up these ancient metaphysical teachings.
Neer: So, what happens after the flutter?
Rabbi: Well, the Torah tells us the story. There was “Darkness on the Face of The Deep”, which is Ain-Soph in its state of Non-Being. Then, the first flutter of activity is symbolized by the famous phrase, “Let There Be Light” and the period of activity begins.
Neer: ….and how does this Biblical reference correspond to the embryo which has just begun to flutter?
Rabbi: Just as there is “Darkness on The Face of The Deep”, the embryo is experiencing its own Darkness deep inside its mother. Once the heart begins to flutter and its life-force completes nine months of physical development, the new baby will experience “Let There Be Light” as it emerges from its Mother’s womb. Thus, the birth of a new child and the birth of a new Universe.
Neer: Now, that’s amazing!
Rabbi: I agree. Now, let’s take this a step further.
Neer: Ok.
Rabbi: Now, what kind of light is being described in “Let There Be Light?”
Neer: Is it the light of the sun?
Rabbi: That’s a logical answer, but there’s a little problem here. You see, the Torah specifically tells us that the sun, moon and stars were created on the fourth cosmic day.
Neer: So, on what day does “Let There Be Light” occur?
Rabbi: Well, it really occurs after the first evening, which is the Darkness, followed by the first Light, which is called the first day.
Neer: So, is this narrative symbolizing the cosmic events that took place before the Universe came into Being?
Rabbi: Precisely – from Non-Being into Being.
Neer: Well, if the sun, moon and stars aren’t created until the fourth day, what happened on days two and three?
Rabbi: Days two and three symbolize all the forms of the Universe that are yet to come. On the second day there is a division of the cosmic “waters” symbolizing the continuing descension from spirit into the lightest form of atomic matter. The third day speaks of the creation of “dry land” which symbolizes atomic matter descending downward into heavier gaseous etheric matter. Finally, on the fourth day, the fourth Kabbalistic World of Assiah is created, and our Universe of Expression comes into Being. On this fourth cosmic day, Einstein’s Big Bang occurs as matter bursts forth onto this physical plane of Being, and the descension of matter is complete.
Neer: So, these first four days tell the story of pre-cosmic light emanating from the darkness of The No-Thing which propels itself downward into the heaviest from of matter.
Rabbi: That’s right. From cosmic sleep to a new period of awakening, IT must express ITSELF as spirit within matter that’s descending down Jacob’s Ladder until it hits rock-bottom – Malkuth, the Kingdom, better known as planet Earth.
Neer: So, is this the Divine Plan? The descension of matter to rock-bottom followed by the ascension of spirit back to Ain-Soph?
Rabbi: Have patience my friend. This is only first basic fundamental concept. We had to establish the cyclical nature of Being and Non-Being before proceeding into the nitty-gritty of the Soul’s journey and its evolution toward perfection. So, hold on - we have a long way to go yet!
Neer: Ok, I hear you. If we’re talking about perfection, I certainly have a very, very, very long way to go in that department! (Laugh)
III
Rabbi: Let’s continue our discussion of Ain-Soph.
Neer: You mean the Infinte, un-figure-out-able, No-Thing that words cannot describe?
Rabbi: That’s right. We can’t give IT any attributes since IT is unthinkable and unspeakable, but we can symbolize IT by a primary geometric shape.
Neer: A circle?
Rabbi: Correct. Now, a circle has no beginning and no end, so it’s the perfect geometric shape to symbolize Ain-Soph.
Neer: But, a circle – all by itself – doesn’t tell us very much.
Rabbi: That’s right. So, let’s throw some basic mathematics in here.
Neer: Ok.
Rabbi: Let’s say that the flutter of activity begins with a point in the center of the circle which then provides the center-point for the diameter.
Neer: …and the diameter cuts the circle in half?
Rabbi: Yes, and it also provides us with a basic mathematical formula that helps us go to the next step.
Neer: ….and where are we going?
Rabbi: We are going to use the relationship between the diameter of the circle and its circumference. Better known as….
Neer: Pi?
Rabbi: Very good. I see you’ve remembered your ninth grade math.
Neer: I remember it well and I never thought it would be relevant to anything I’d be interested in.
Rabbi: Well, surprise, surprise. Pi is an ancient mathematical mystery that has been used for thousands of years. Some say it came from the Sumarians, some say from the Egyptians and others say it may go back to the time of Noah.
Neer: ….and that’s along time ago.
Rabbi: Indeed. Now, why is Pi or 3.14…..the perfect number to symbolize Ain-Soph?
Neer: Well, it’s an infinite number, so it’s a perfect symbol for the Infinite nature of Ain-Soph.
Rabbi: Well said. So, let’s assume for a moment that since Moses was schooled in Egypt, he was aware of the value of Pi and it’s infinite mathematical nature.
Neer: Oh, I see where you’re going with this. Since Pi or 3.14….is an infinite number, there must be some correspondence between Pi and the infinite nature of God in the Torah.
Rabbi: You’re hitting bulls-eyes today. Let’s take a look at the symbolic significance of 3.14 in the Torah and how this number reveals the infinite nature of God.
Neer: I’m taking notes.
Rabbi: Good. Let’s turn to Book Two in the Torah.
Neer: Exodus?
Rabbi: Correct. And let’s use the value of Pi or 3.14 as a guide to go by.
Neer: Ok.
Rabbi: I want you to open the Bible to Exodus, Chapter 3, Verse 14 and let’s see what these mystical numbers reveal to us.
Neer: Exodus 3:14 says, “And God said unto Moses: 'I AM THAT I AM'; and He said: 'Thus shalt thou say unto the children of Israel: I AM hath sent me unto you.'
Rabbi: Now, besides the fact that this is one of he most well-known verses in the Torah, what is the all important connection between Pi or 3.14, and the name God gives to Moses, “I AM THAT I AM?”
Neer: Again, it must be the infinite nature of both concepts being brought together in words and mathematics.
Rabbi: Right. But, there’s more to it than that.
Neer: I had a feeling there was.
Rabbi: As you read the Torah, God reveals many names beginning with Elohim, which appears in the first line of Genesis. Later on, other names of God are revealed including Adonai, YHVH and El-Shaddai and many others. These Hebrew names correspond to the translated names: The Lord, The Lord God and Lord God Almighty. But, in Exodus 3:14, God is telling Moses his most sacred name as an infinite aspect of Being and Non-Being, which in Hebrew is: Ehyeh Asher Ehyeh or “I AM THAT I AM.”
Neer: So, 3.14 is really a clue leading us to the exact line in the Torah where the true nature of God is revealed?
Rabbi: Yes. And what an excellent clue it is! The ancients knew that certain mathematical values like Pi would survive all wars, natural disasters and global catastrophes. So, what better method could possibly be used to provide a numerical map to future generations so that universal truth could never be lost or corrupted?
Neer: A very smart idea considering how many ancient books have been mis-translated or re-edited beyond recognition.
Rabbi: How true! Even Hebrew Bibles found with the Dead Sea Scrolls contain Six Books of Moses instead of five in the Torah! So, sometimes it’s impossible to tell what’s what, and we just have to work with what we have.
Neer: ….but, we still have plenty to work with.
Rabbi: Yes, indeed my friend, enough to last several lifetimes!
Neer: Rabbi, that’s nice to know, but I have more than enough work cut out for me in this one lifetime, let alone several others (laugh).
Rabbi: Then, let’s get to work!
IV
Rabbi: Now, if we move forward in Exodus, this time to Chapter 6, Verse 3, we encounter the 9th aspect of God on The Tree of Life, called El-Shaddai or God Almighty.
Neer: So, once again the numbers add up: Chapter 6, Verse 3 equals a total of 9 when these two digits are added together.
Rabbi: Well done. And then God says to Moses, “and I appeared unto Abraham, unto Isaac, and unto Jacob, as El-Shaddai (God Almighty), but by My name YHVH, I made Me not known to them.”
Neer: So, the 9th emanation of God was revealed to the Patriarchs, but only Moses experienced the 1st or highest emanation.
Rabbi: That’s right. So, on The Tree of Life, I AM or Ehyeh sits at the top of the Tree in the Sephira Keter, while El-Shaddai represents the 9th emanation of the Godhead in the 9th Sephira Yesod.
Neer: So, is Moses the only character in the Torah to experience I AM THAT I AM?
Rabbi: Yes, and there’s mathematical evidence, once again, that Moses and Eyheh are symbolic of God’s relationship with all of mankind.
Neer: I’m taking out my calculator for this.
Rabbi: Good. The Hebrew letters - which are also numbers - in Moses’ or Moshe’s name, have a numerical value of 345.
Neer: So, 3+4+5=12, and then 1+2=3, right?
Rabbi: Correct. Now, the Hebrew letters/numbers in God’s name, Ehyeh Asher Ehyeh – I AM THAT I AM, have a numerical value of 21+501+21=543.
Neer: The same exact numbers for man and God?
Rabbi: Yes, but in a very different order.
Neer: But, 5+4+3=12, and then 1+2=3, so both Moses and I AM THAT I AM have a numerical value of 3 according to the rules of Gematria.
Rabbi: That’s right. Now, let’s see what the number 3 is telling us.
Neer: I’m sure it’s not the father, the son and the holy spirit.
Rabbi: Not in Kabbalah, but it was personified that way 1500 years later by the writers of the New Testament. But, that’s for another time. Let’s go beyond personifying these ideas and take the number 3 back to it’s original source.
Neer: Ok.
Rabbi: First, the only geometric shape with 3 sides is a triangle. Therefore, the upward or supernal triangle of Ehyeh Asher Ahyeh points north, while the downward triangle of Moses points south. When the two triangles intersect, they form the Star of David or Seal of Solomon. This ancient symbol is one of he most important shapes in sacred geometry, because the downward triangle represents spirit falling into matter, and the upward triangle symbolizes matter ascending back toward spirit once again.
Neer: ….and that bring us back to the cyclical nature of Ain-Soph and ITS
periods of rest and activity.
Rabbi: Very good. Now, there are also 3 aspects of the soul that correspond to 3 aspects of the Godhead.
Neer…and how do they match-up?
Rabbi: The highest aspect of the soul is called yechidah or the essence of all spirit. Yechidah matches-up with the highest aspect of The Godhead or Ehyeh on The Tree of Life in the Sephira Keter. The second part of the soul is Chiah or the essence of divine wisdom. Chiah matches-up with the 2nd highest aspect of The Godhead or Yah on The Tree of Life in the Sephira Chochmah. The third part of the soul is Neshamah or the essence of higher understanding. Neshamah matches-up with the 3rd highest aspect of The Godhead or Elohim on The Tree of Life in the Sephira Binah.
Neer: It’s much easier to understand all this by looking at The Tree of Life and labeling these corresponding aspects of the soul and The Godhead.
Rabbi: Agreed. These concepts are much easier to visualize first, and comprehend later.
Neer: I agree wholeheartedly.
Rabbi: Well, there’s more to discuss about the number 3.
Neer: I’m ready.
Rabbi: If we divide the 3 of I AM THAT I AM by the 3 of Moses, the obvious answer is…
Neer: One.
Rabbi: Right. Now, isn’t that interesting that man and God are One? Isn’t it interesting that the upward 3 of the Spirit of God expresses ITSELF downward into the 3 of mortal man in the World of Expression or Assiah? Isn’t it also interesting that the 3rd aspect of The Godhead – Elohim is the name of God in the first line of the Torah? And, isn’t it very interesting that the 3rd aspect of the soul – Neshamah corresponds directly with the spark of Elohim that is the immortal part of each and every soul?
Neer: Beyond interesting – fascinating!
Rabbi: With 3 of God above, falling into 3 of man below, there is a oneness that exists as we divide 3 into 3 which equals one. And so we find the phrase at the end of the Aleinu prayer, Zechariah 14:9, “In that day the Lord will be One and his Name will be One.”
Neer: …and that’s when matter will no longer exists and there is a return to the oneness of the Spirit of Ain-Soph.
Rabbi: Einstein theorized about The Big Crunch which will cause a final contraction of the Universe and leave nothing but pure spirit.
Neer: Whatever that is (laugh).
Rabbi: Remember, my friend - It is, and It isn’t.
Neer: “To be” and “not to be?”
Rabbi: Ah ha…now, you’re getting the hang of it!
V
Rabbi: Well, we’ve looked at both sides of the number 3, but we haven’t added them together yet. So, let’s see what relevance the number 6 has.
Neer: Ok.
Rabbi: Well, we just spoke about the Star of David and I hope you noticed how many points this star has?
Neer: Six.
Rabbi: Yes. And on what cosmic day in Genesis was man created?
Neer: The sixth.
Rabbi: Well done. And what Sephira on The Tree of Life symbolizes beauty, balance and the center point where the highest aspect of The Godhead and the lowest aspect of man meet together?
Neer: The sixth Sephira Tiphereth which is where you’d place a Tzaddik or a pure, pious, humble and righteous person.
Rabbi: ….and what other 6’s can you think of?
Neer: The Hebrew letter Vav which has a numerical value of 6.
Rabbi: Now, that’s a good one! Let’s take a look at the name that God gives to Moses after he reveals himself as I AM THAT I AM.
Neer: You mean the name he wants to be known as “forever more”.
Rabbi: Yes, and that is?
Neer: The Tetragrammaton: YHVH.
Rabbi: Precisiely. And where does the 6 fit in here?
Neer: The 3rd letter V, which is the Vav equals 6.
Rabbi: …and when the Vav or 6 is personified what part does it play?
Neer: Well, The Y or yod is called the Father, the first hey is called the Mother, the V or Vav is known as the Son or the Groom and the final hey is referred to as the Bride.
Rabbi: Right, so the Vav or 6 symbolizes the Son of the Father and the Mother?
Neer: Yes. And since the Father or yod equals 10 and the hey or Mother equals 5, when they are added together the total is 15 or 1+5=6.
Rabbi: So, is it fair to say that the total of 6 of the Father plus the Mother equals the same value as that of the Vav or Son?
Neeri: Yes, they both have a numerical equivalent of 6.
Rabbi: So, if we add the Father/Mother total of 6 to the Son value of 6, the total is 12.
Neer: Ah ha! And 1+2=3 once again.
Rabbi: Yes, and when the number 3 appears, it takes us back to the only three sided geometric shape and that is…..
Neer: The triangle, which also reminds me of a pyramid.
Rabbi: An interesting thought. Remember, Moses was raised as an Egyptian in Pharaoh’s court, so the secrets of the pyramids where probably known to him. But, let’s return to the 6 of the Father/Mother or YH, and the 6 of the Son or V
Neer: Ok.
Rabbi: If we divide the 6 of the Father Mother by the 6 of the Son, the answer of course is one.
Neer: So, we return to this idea on oneness.
Rabbi: Yes, but what are these personifications really symbolizing? The Father/Y represents the highest World of pure spirit or Emanation, the Mother/H symbolizes the descent of matter into the World of Creation and the Son/V continues the descent into matter into the World of Formation which contains all the forms that are necessary to create a physical Universe.
Neer: So, why is the Son called the Messiah in Christianity?
Rabbi: Well, if we de-personify this ancient symbolic teaching, we can see that the Universe itself is truly the Messiah. The Universe is giving its life and its energies for the sake of all mankind. The Universe and the Sun are sacrificing themselves by giving their light, and various combinations of life sustaining atoms for the sake of supporting life on earth. But, it’s much easier to personify this concept and speak in parables that everyone can understand.
Neer: There are probably a lot of people who aren’t going to like that answer.
Rabbi: That’s alright, one day – maybe a few hundred years from now - most people will understand that we can’t wait for, or depend upon anything outside of ourselves for redemption, inner healing and spiritual transformation.
Neer: But, doesn’t Judaism teach that the Messiah is yet to come?
Rabbi: When timeless universal truth lives in the hearts and minds of all mankind, the consciousness of the planet will be raised, and the Messiah will come in the form of a new higher planetary consciousness based on unconditional love and unity.
Neer: But, what about the ‘Messiah within’ that you’ve spoken of before?
Rabbi: Yes, that’s your own personal savior – it’s the divine wisdom of your soul or Neshamah. This is the eternal part of your being that acts as your savior whenever it is called upon. Your soul is always there to help you. All you need to do is ask and it will gladly lead you the ‘promised land’.
Neer: You make it sound so easy.
Rabbi: It can be very easy or very difficult. It depends on the amount of doubt, skepticism, resistance and pessimism that runs through the mind of the individual.
False ideas will always drag you down into divisiveness and hatred, while true ideas will always lift you up toward love and unity. It’s always our choice.
Neer: I like the ‘true idea’ plan much better (laugh).
Rabbi: I was hoping you would - I’ll sign you up immediately (smile).
Kabbalah Simply Stated, Volume #2
Neer: So, where did we leave off?
Rabbi: We left off where you were totally confused.
Neer: So, what else is new?
Rabbi: Well, pay attention and fix your mind only on Kabbalah.
Neer: That’s what I’m trying to do.
Rabbi: Good, because these teachings require 200% of your concentration.
Neer: 200% ?
Rabbi: Yes, 100% from your mind, plus 100% from your heart.
Neer: You got it. Now, I’m ready. So, what’s today’s topic?
Rabbi: We’re moving into the more mysterious secrets of Kabbalah. Can you handle this?
Neer: I’m trying.
Rabbi: That’s all I can ask – just try your best OK?
Neer: Always Rabbi.
Rabbi: Because the secrets I’m going to reveal to today were known by the ancients, but not generally known today.
Neer: So, we’re taking the next step?
Rabbi: “A giant leap for mankind”, as Neil Armstrong said when he landed on the moon.
Neer: So, where do we begin?
Rabbi: We begin, BEFORE the Beginning.
Neer: So, these are teachings from the Zohar?
Rabbi: Yes. The Zohar or The Book of Splendor tells the story of how the Beginning actually began.
Neer: I’m sure everyone has thought about this perplexing concept.
Rabbi: That’s because the human mind wants to know from whence it comes. But, since we have linear, finite minds, it is very difficult to conceive of the process of Divine Thought.
Neer: Well, who’s doing the thinking before the creation of the universe?
Rabbi: Well, the easy answer is God. But, in Kabbalah, there’s an unfoldment of becoming that shows the Divine Thought at work.
Neer: Well, where does this process start?
Rabbi: Ok, now first of all, it doesn’t just “start”. It’s a continuing process that just keeps continuing.
Neer: ….and how do you know that?
Rabbi: Just look at yourself and you’ll find the answer. What are you doing every morning when you wake up?
Neer: I’m continuing my existence from the day before.
Rabbi: Very Good. And you’re also continuing the cycle from dreaming to waking.
Neer: …and who’s continuing the dreaming?
Rabbi: Your Soul or Neshamah.
Neer:…and who’s continuing the waking?
Rabbi: The spirit of your personality or Ruach.
Neer:…and who’s continuing my heart pumping blood throughout my body?
Rabbi: Your breath of life or Nephesh.
Neer: So, everything within myself and in the Universe is always continuing?
Rabbi: Yes, everything is always continuing and the No-Thing Without End or Ain-Soph is always continuing too. And that takes us back to BEFORE the Universe begins.
Neer: Point well taken. But what’s the purpose of this endless continuity?
Rabbi: Ain-Soph, just like us, is always becoming.
Neer: Becoming what?
Rabbi: Becoming ‘something and nothing’ as IT and we are gaining experience both before, during and after the Beginning.
Neer: But what’s the point of all this cosmic drama?
Rabbi: A profound question my friend, and one that’s been asked by the greatest religious and philosophical minds throughout history.
Neer: So, does Kabbalah have the answer?
Rabbi: Yes, it’s the same reason why you get out of bed in the morning to continue experiencing your own existence. There is a fierce desire that arises in you and IT which are one and the same.
Neer: Well, I have news for you, some mornings I don’t feel like getting out of bed.
Rabbi: But, you do anyway. You can’t sleep all day and all night throughout your life, and you can’t stay awake all the time either. There is a natural design to the cycle of sleeping and waking that applies not only to us, but to the Universe as well.
Neer: So, is the Universe dreaming or awake right now?
Rabbi: (Laugh) Very funny – many people might not know it, but the Universe is wide awake right now.
Neer: So, what is the sleeping part like?
Rabbi: Well, this takes us back again to BEFORE “in the Beginning”.
Neer: Ok, now I’m following you.
Rabbi: Good. Just think of this Divine architecture of Being and Non-Being in the form of a Slinky.
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