Check Your Qualifications
In the spirit of Tradition, Kabbalah of the Enterprising Spirit is intended only for qualified men over the age of 40.
With that respectful bow to Tradition accomplished, be advised that if you pursue becoming a student of Kabbalah, you need affiliation with a teacher, mentor, study partner, or study group for at least the first couple years or so of your pursuit — that timing depends on your initiative, aptitude, circumstance. You cannot become a Kabbalist on your own, by yourself. And embarking alone on The Royal Road heralds a perilous journey.
Check Your Humility
Now: Prayer is a different matter — prayer is often best done alone. Life can often knock us to our knees, which is the correct position for prayer. So when life knocks you to your knees, stay in that position. Or get yourself to that proper position. And pray. Out loud. In adverse circumstances, don’t pray for what you specifically believe you want or need because clearly you are clueless in that regard. (And remember: “Answered prayers cause more tears than unanswered ones.”)
Pray for a light, a beacon, vision, a flashlight — that way however you are lost in the dark you’ll have a source of illumination to see your way out of the dark. When you’re done praying, don’t be so self-pitying in that annoyingly egocentric manner that you forget to say “thank you” in advance for the help. Then get on with your life, thanking the Lord Almighty for the fact that your frikkin’ alive!
But pay attention! When enlightenment dawns on a way out of the dark and you ergo don’t need to be wandering around in the dark anymore, you need to move on it. If you snooze you do lose. If you aren’t paying attention, you will miss the boat. And don’t forget to say “thank you” again and again. It isn’t like you’re entitled to the help just because you’re supposedly so wonderful and special in accord with your own little myopic delusional reality. Again: Pay attention, and act on it! For as Rabbi David A. Cooper has eloquently written, GOD IS A VERB.
Prayer should be a component of your daily practice, preferably at a consistent time. Prayer should be a habit, a discipline. Express thanks if you aren’t encountering adversity, express thanks for visions and flashlights as applicable, pray for those on your prayer list.
Then get up from your knees, thank the Lord Almighty for the fact that you have such an easy life and have the privilege of prayer, and move on humbly with the business at hand.
Check Your Composure
Meditation should be a component of your daily practice, preferably at a consistent time. Meditation should be a habit, a discipline. Figure out what form and style of meditation works for you, then get on with it.
Check Your Intentionality
As for superficial armchair curiosity seekers just sniffing around, an ancient midrashic parable is shared here:
There was a king who had two servants. He loved them with a complete love. He gave each of them a measure of wheat and a bundle of flax.
The wise servant — what did he do? He took the flax and wove it into cloth. He took the wheat and made it into flour. He sifted it, ground it, kneaded it, and baked it. Then he arranged it on the table and spread the cloth over it. He left it until the king arrived.
The foolish servant did nothing at all.
After some time, the king came to his palace and said, “My children, bring me what I gave to you.” One brought out the bread on the table covered with cloth. The other brought out the wheat in a box with the bundle of flax on top.
When the Blessed Holy One gave the Torah to Israel, he gave it to them as wheat from which to produce bread, and as flax from which to produce cloth.
Don’t be a foolish servant.
Check Your Tailwind
You do not have to be a Jew to get into Kabbalism, but it helps for a variety of reasons. Be as may, you will need to cultivate the abilities of prayer and meditation. As well as cultivate aptitude with the process of Inspiration, Conception, Formulation, and Actuation. Not to mention cultivate fluency with at least one and ideally more of the following adjunct skill sets:
For more information or questions, feel free to inquire within to
ALL BEST REGARDS TO YOU!
Transform darkness into light!
— Mission Statement of Kabbalah
Be a wise Servant
— Action Plan of Kabbalah
Learning — References — Resources
> Online Learning and Reference Resources <
> Ongoing Study and Reference Works <
— The Jewish Study Bible | The Jewish Publication Society
— Kabbalah Handbook | Gabriella Samuel
— The Wisdom of the Hebrew Alphabet | Michael Munk
> Getting to the Starting Gate <
— From Socrates to Sartre | T.Z. Lavine
— Kabbalah for Dummies | Arthur Kurzweil
— Man’s Search for Meaning | Viktor E. Frankl
— The Sabbath | Abraham Joshua Heschel
— The Thirteen Petalled Rose | Adin Steinsaltz
— The World’s Religions | Huston Smith
> Getting Started <
— A Guide to the Zohar | Arthur Green
— Fundamentals of Jewish Mysticism and Kabbalah | Ron H. Feldman
— God is a Verb | David Cooper
— Honey from the Rock | Lawrence Kushner
— The Essential Kabbalah | Daniel Matt
> Getting Underway <
— Inner Space | Aryeh Kaplan
— Kabbalah | Gershom Scholem
— The Book of Letters | Lawrence Kushner
— The Essential Kabbalah: The Heart of Jewish Mysticism | Daniel Matt
— The Jewish Mystical Tradition | Ben Zion Bokser
— Zohar — The Book of Splendor | Gershom Scholem
> Getting Along <
— The Bahir | Aryeh Kaplan
— The Essential Talmud | Adin Steinsaltz
— Kabbalah — Tradition of Hidden Knowledge | Z’ev ben Shimon Halevi
— Major Trends in Jewish Mysticism | Gershom Scholem
— Sefer Yetzirah – In Theory and Practice | Aryeh Kaplan
— The Way of Splendor: Jewish Mysticism and Modern Psychology | Edward Hoffman
— Zohar Annotated & Explained | Daniel Matt
Etz Chayim and 33 Gateway Lane
The Hebrew phrase chokhmat ha’emet translates as “wisdom of the truth”, a phrase synonymous with the term Kabbalah. The Kabbalistic Tree of Life (Etz Chayim) glyph or illustration is the map or blueprint for the Grand Unified Theory (GUT) which has been quested for through time under the guise of various nomenclatures such as the Holy Grail, Philosopher’s Stone, and M-Theory.
As a map or blueprint of creation, Etz Chayim manifests itself in all things, and at all levels of existence. It is the original fractual building block, representing both the act of creating something and the object itself; both, it is written, the path by which God’s love gains Conscious Awareness in the human being as well as the route by which the human being can approach God. It is duality and unity, complete and yet all-encompassing, and its influence expands into all things at all times. The elusive nature of the quest for the GUT forever rests in the innate punchline of the cosmic joke that the hidden location of the GUT can never be discovered without the map; it can only be discovered within the map.
Each person is entitled to one’s own vantage point, and is accountable and responsible for it. Such is the nature of human life and the transformational process of becoming
civilized. It must be explicitly stated in accordance with a strict Kabbalistic rule that
Kabbalah as explored and practiced at 33 Gateway Lane represents only one vantage point regarding the living tradition of Kabbalah as it currently exists in the world.
Thank you for your consideration, and all the best to you!
In the spirit of transparency and clarity, the following information is provided:
1. The illustration above is the Kabbalistic Tree of Life diagram explored and in practice at 33 Gateway Lane.
Far from the most familiar, popular, trendy, and utilized of the extant Tree of Life diagrams, this glyph correspondingly has tremendous advantages and appeal — such as the lack of
encumbrances or “baggage” and conflicted meanings and processes layered on through various influences in the passage of time, bias, circumstance, and intentionality.
Practitioners note well that this version of the Tree of Life glyph implicitly entails Daat and thus engages its functionality. Daat was graphically explicitly included in more recent
popular versions of the Tree of Life, thus reflecting influence on those versions by Cabala and Qabalah and ergo modifying the Kabbalistic process and Tree of Life functionalities.
It is advised that the decision by the practitioner of which diagram to utilize is not
arbitrary. Most significant is choosing a diagram, and consistently using that diagram in practice!
2. It is the Kabbalah of the Jews which is in practice at 33 Gateway Lane.
Kabbalah is part of the Judaic Tradition. It is not part of the Western Esoteric Traditions. Kabbalah was long established before various diverse reductionist specializations
became collectively included under the aegis of Western Esoteric Traditions. Kabbalah is the genesis and “driver” of the Western Esoteric Traditions. It is noted that as Christianity got underway and evolving, Kabbalah was eventually re-cast from a Christian perspective and intentionality; this deviation is generally but not always acknowledged and distinguished from Kabbalah as “Cabala”. There is also a deviation referred to as “Qabalah” which, along with Cabala, is not practiced at 33 Gateway Lane.
3. The Short Version of the seminal Sefer Yetsira (Book of Formation) is explored and in practice at 33 Gateway Lane.
Much to the consternation of scholars and various cognizant practitioners through time, there is not one definitive, singular version or source document of Sefer Yetsira. There is a handful of acknowledged significant versions — Saadia, Gra, Long, and Short.
It is advised that the decision by the practitioner of which version to utilize is not arbitrary. Most significant is choosing a version, and consistently using that version in practice!
A 33 Gateway Lane interpretation and exploration of the Sefer Yetsira short version is provided in the HEREWITH DELIGHT material.
4. The mysterious Missing Hebrew Letter is identified in a number of sources, including 33 Gateway Lane.
As far as can be ascertained to date, 33 Gateway Lane is the only venue whereby this Letter constitutes the crux of exploration, practice, and operations.
Files to View
The Royal Road: 32 Paths of Wisdom
The Tree of Life has a total of 32 Paths (the 32 Paths of Wisdom) — 22 distinct Nativoth plus the 10 distinct Sefirot; 22 plus 10 equals 32. The Path numbered 1, Kether, has the least density; the Path numbered 32, Tau, has most density. Each Path is characterized or representative of a particular condition or state of Consciousness. Paths 1 through 10 (the 10 Sefirot) are considered objective in nature; the 22 Nativoth (22 letters of the Aleph-Bet) are considered subjective in nature. Study and work with the Tree of Life from the perspective, vantage point, and/or in context of one or more of the 32 Paths is called Pathworking.
The Tree of Life has 10 sequentially numbered vessels or 10 Sefirot (singular, Sefira). Each of the Sefirot is uniquely identified, and distinctively and individually characterized. The 10 Sefirot suggestively reflect the 10 Divine Attributes of God. The Sefirah numbered 1, Kether, has minimum density; the Sefirah numbered 10, Malchut, has maximum density. Sefirah 2 is termed Chokmah; 3 is Binah; 4 is Chesed; 5 is Gevurah; 6 is Tiphareth; 7 is Netzach; 8 is Hod, and 9 is Yesod. The 10 Sefirot are each considered objective in nature; how they are empowered (positive or negative) will determine their polarity of force (positive or negative). There is a pseudo-Sefirah which is not numbered or included within the 10 Sefirot; it is termed Daat.
Diagram of the 10 Sefirot, composed of the initial letters of their names;
from Moses Cordovero, Pardes Rimmonim, Cracow, 1592
NUMBER CORRESPONDING SEFIRA THE HUMAN UNIVERSE
1 Kether – Crown Primum Mobile
2 Chochmah – Wisdom The Zodiac
3 Binah – Understanding Saturn – 1
4 Chesed – Lovingkindness Jupiter – 2
5 Geburah – Severity Mars – 3
6 Tiphereth – Beauty Sun – 4
7 Netsah – Victory Venus – 5
8 Hod – Glory Mercury – 6
9 Jesod – Foundation Moon -7
10 Malchuth – Kingdom 4 Elements / Earth
The 10 Sefirot arrayed in the visually familiar sequential pattern or three-line upright configuration is termed Yosher. That Tree of Life three-line configuration of the 10 Sefirot known as Yosher includes three Sefirot on the Right Pillar (from top, down those being Sefirah 2, 5, and 8 respectively); three Sefirot on the Left Pillar (from top, down those being Sefirah 3, 6, and 9 respectively); and four Sefirot on the Middle Pillar (from top, down those being Sefirah 1, 4, 7, and 10 respectively).
Classical Kabbalah includes methodology of one Tree of Life glyph being utilized, whereby each of the 10 Sefirot have four dimensions corresponding in density respective of the Four Worlds. Kabbalah considers a Fifth World, which may be appropriately considered the apex of the Four Worlds and from which those Four Worlds are successively derived and have increasing density accordingly. This highest and most refined area, dimension, or world is known as Adam Kadmon, Fifth Universe, the Universe of Splendors, or Tzachtzachim. Consequently, Adam Kadmon subdivides into the four levels or the Four Worlds. This Fifth World thus has 10 circles or 10 Sefirot which the 10 Sefirot of each of the Four Worlds are similtaneously derived from and comprise the 10 Sefirot of the Fifth World.
This Fifth World of 10 Sefirot can thus be viewed as both the point of origin for and a composite of the 40 Sefirot of all Four Worlds., and indeed is the methodology of many Kabbalists who consider this Fifth World Tree composite as represented by the Tree of the famous illustration. Consequently, when working with that particular Tree of Sefirot, one is concurrently working with all Four Trees or Worlds, as well as with all 40 Sefirot simultaneously. It is a very efficient system. Impact one in some manner or fashion, you impact them all in similar manner or fashion.
Correspondence long established in Kabbalah, particularly per the classic work Sepher Yetsira, involves the seven classical Planets, correlated above with Sefirot 3 through 9 and as illustrated in the below diagram.
from Thomas Maurice’s Indian Antiquities.
The 10 Sefiroth are here superimposed,
decreasing in size as they decrease in power and dignity.
The Crown is the greatest, least dense, and the all-inclusive, whereas the Kingdom —
which represents Earth — is the smallest and of greatest density.
In Kabbalah, the The Tree of Life has 22 sequentially numbered Paths (22 Nativoth) that connect the sequentially numbered 10 Sefirot. These 22 Nativoth are identified and associated with the 22 letters of the Hebrew alphabet or Aleph-Bet, and are distinctively and individually characterized as states or conditions of Consciousness. The 22 Nativoth are considered subjective in nature, and these 22 correspondences are considered energetically and vibrationally analogous to the 22 letters of the Aleph-Bet respectively.
The classic Kabbalah work entitled Sefer Yetsira establishes those correspondences with the 22 letters of the Aleph-Bet with the 22 Paths, with a methodology axis on a set of correspondences that include THREE PRIMARY LETTERS being three of the four classical elements (fire, air, and water; earth is not included because the human body is created of earth as in “from dust thou art and to dust thou returneth”, and earth is the natural physical abode of the physical body); SEVEN DOUBLE LETTERS being the seven classical planets; and the TWELVE ELEMENTAL LETTERS being the 12 Astrological/Zodiac houses and corresponding signs.
The Four Veils of Existence — Macrocosm
Kabbalah considers three outer dimensions or outer circled areas around and encompassing the Tree of Life, with the Tree of Life constituting a fourth dimension or innermost of four circled areas. These four circled areas or successively smaller concentric circles are called the Four Veils of Existence. Each of the Veils of Existence has successively greater density. The outermost circled area is termed Ayin; within and encompassed by Ayin is the next sequential circled area termed Ayin Soph; within and encompassed by Ayin Soph is the next sequential circled area termed Ayin Soph Aur; within and encompassed by Ayin Soph Aur is the fourth sequential circled area termed Yesh. Yesh is considered congruent with the Tree of Life as viewed in an encircled totality, circumference, or area. Accordingly, Ayin as such encompasses or contains the other three increasingly smaller circled areas with successively proportionate increasing density.
This is analogous to four layered blankets with the outermost of the top blanket (Ayin) being least dense with increasing density through itself and the other three blankets until the very bottom of the innermost or bottom blanket (Yesh) is reached, which has the greatest overall density due to its weighted nature with the three blankets of decreasing density on top of it. Similarly, it may be stated that the very top or exposed of the outermost blanket layer receives maximum exposure to light while the very bottom of the innermost layer of blanket receives minimum exposure to light. Here, light connotes lesser density, whereas dark or decreasing degrees of light connotes greater degrees of density.
When the Veils of Existence are viewed or contemplated from the perspective of outside to inside (without to within, or Top-Down) and thus with increasing density, they are considered as having a positive polarity; when the Veils of Existence are viewed or contemplated from the perspective of inside to outside (within to without, or Bottom-Up) and thus with decreasing density, they are considered as having a negative polarity.
The very top or most exposed area of the top-layer blanket (Ayin) is called Creation. The very bottom or least exposed area of the innermost bottom-layer blanket (Yesh) is called Adam Kadmon.
The Macrocosm is thus viewed as the Four Veils of Existence in totality, unified and equilibriated in its overall construct – plus, of course, the All of God which is without human Conscious Awareness.
The Great Chain of Being — Microcosm
Kabbalah considers the Tree of Life comprising four sequential layers, levels, or dimensions known as the Four Worlds or Olamat (singular, Olam). Each Olam is comprised of 10 layers or levels. It is a complete and equilibriated four-stage, fourfold, foursquare construct and system – likewise configured, corresponding, and analogous is DNA, the human brain; the human body; the four Kingdoms (mineral, plant, animal, human), to identify but a few of the other fourfold, four-dimensional constructs which are within human realm and grasp of knowledgeability. This graduated series of worlds is characterized by descending levels or degrees of density, perception, and ascending levels or degrees of limitation and concealment of reality. The entire system of interlinked levels of reality is sometimes referred to as seder ha’hishtalshelut.
The root of the Hebrew word hishtalshelut is shalshelet, which means “chain” and signifies the interconnectedness of all the worlds. The outermost of these Four Worlds is termed Atzilut (Emanative), successively followed by Briah (Creative); Yetsirah (Formative); and Assiah (Manifest). A salient envisioning of the Four Worlds with 10 layers or dimensions each is four concentric circles with 10 gradations within each circle, with each of the 10 gradations within each circle corresponding to each of the 10 layers or dimensions. This vantage point or perspective of each of the Worlds as 10-layered, successively smaller concentric circles is termed Iggulim.
When the Worlds are viewed or contemplated from the perspective of outside to inside (without to within, or Top-Down) and thus with increasing density, they are considered as having a positive polarity; when the Worlds are viewed or contemplated from the perspective of inside to outside (within to without, or Bottom-Up) and thus with decreasing density, they are considered as having a negative polarity. Among other correspondences and analogues, Kabbalah considers each of the Four Worlds corresponding to one of the four letters of the Tetragrammaton respectively.
Kabbalistic thought also includes a consideration of a Fifth World, which may be appropriately considered the apex of the Four Worlds and from which those Four Worlds are successively derived and have increasing density accordingly. This highest and most refined area, dimension, or world is known as Adam Kadmon, Fifth Universe, the Universe of Splendors, or Tzachtzachim. Consequently, Adam Kadmon can be said to subdivide into four levels or the Four Worlds while being the glue that binds them.
The Microcosm is thus viewed as the Four Worlds of existence in totality, unified and equilibriated in its overall construct – plus, of course, Adam Kadmon which is within human Conscious Awareness.
The Macrocosm and Microcosm Interface
The Macrocosm is defined as the Four Veils of Existence in totality, unified and equilibriated in its overall construct – plus, of course, the All of God which is without human Conscious Awareness and definition.
The Microcosm is defined as the Four Worlds in totality, unified and equilibriated in its overall construct – plus, of course, the all of Adam Kadmon which is within human Conscious Awareness and definition.
The interface mechanism for the human being between the Macrocosm and Microcosm (up and down) is Adam Kadmon; between left brain and right brain (side to side) is at the center of the beam. When up and down, side to side are in sync, the portal of the Fifth Dimension opens; that open portal is called the “Third Eye”.
Veils of Echad
The Tree of Life has four curtains, veils, or coverings within the context of its construct. – with conceptual functionalities not dissimilar to the concept of Black Holes, booby traps, escape hatches, or rabbit holes. Each veil (Massach) horizontally traverses the Tree of Life map or blueprint at four specific locations; these four, from highest location to lowest, are termed Crown, Abyss, Qesheth, and Paroket respectively. Among the many correspondences and analogues to these four curtains or veils are the four seasons, the four directions, the four functions of Conscious Awareness as explored in Jungian Psychology, the four classical Elements, the Four Worlds, the Four Veils of Existence, and the four letters comprising the name of God, the Tetragrammaton.
The Veils of Echad represent chasms in the levels of Conscious Awareness – where the levels of Conscious Awareness are not in sync. Significantly, the Veils of Echad are both seen/unseen and visibile/invisible – at the same time.
Depending upon what methodology one is utilizing in working with the Kabbalistic Tree of Life, the Veils of Echad may work in concert with, for example, the Four Worlds, the functions of the Soul, the functions of Conscious Awareness, the aspects of Spirit, or the classical Elements.
These veils represent the “no man’s land” where dissonance between the realms of the human being can be manifest – or, at the polar opposite, where integration can take place. These are the points of demarcation between the four realms that can also be integrative crucibles.
The Tree of Life has 10 Sefirot arrayed in three vertical alignments also known as pillars, columns, or three lines (Gimmel Kavim). These Sefirot are arrayed in a particular established sequential pattern or upright configuration on these three pillars, which is termed Yosher. It may be contemplated this particular established three-pillar configuration of the Sefirot establishes and indeed creates the three pillars. These three pillars represent polarities along a potentially dynamic spectrum whereby the Sefirot can interact and function as an integrated system.
The three Sefirot configured on the Right Pillar are, from upper to lower, Sefirah 2, 5, and 8 respectively.
The three Sefirot configured on the Left Pillar are, from upper to lower, Sefirah 3, 6, and 9 respectively.
The four Sefirot configured on the Middle Pillar are, from upper to lower, Sefirah 1, 4, 7, and 10 respectively.
The Right Pillar (Kav Yamin) is considered the pillar of expansion, male in nature, constitutes active Force, and is also called the Pillar of Mercy. The Left Pillar (Kav Smol) is considered the pillar of restriction or constraint, female in nature, constitutes passive or receptive Form, and is also known as the Pillar of Severity. These two Pillars represent duality, opposites, and opposing tendencies. The Middle Pillar (Kav) is considered neutral and the balancing pillar of the two outer pillars. The Middle or Central Pillar is also known as the Pillar of Mildness, Balance, Equilibrium, Modulation.
Classical tri-fold correspondences to Right Pillar, Left Pillar, and Middle Piller in the context of analysis are thesis, antithesis, and synthesis respectively; and in the context of the atom are protons, electrons, and neutrons respectively. When viewed in the fourfold concept, “analysis” and “atom” represent the fourth variable of each fourfold set respectively.
The Seven Palaces
The Tree of Life three-line configuration of the 10 Sefirot known as Yosher includes three Sefirot on the Right Pillar (from top, down those being Sefirah 2, 5, and 8 respectively); three Sefirot on the Left Pillar (from top, down those being Sefirah 3, 6, and 9 respectively); and four Sefirot on the Middle Pillar (from top, down those being Sefirah 1, 4, 7, and 10 respectively). Accordingly, Yosher comprises seven layers or levels, These seven layers are delineated as follows: Layer 1 consists of Sefirah 1; Layer 2 of Sefirah 2 and 3; Layer 3 of Sefirah 4; Layer 4 of Sefirah 5 and 6; Layer 5 of Sefirah 7; Layer 6 of Sefirah 8 and 9; and Layer 7 of Sefirah 10.
Analogued as the ornate “Seven Palaces”, the seven are often analogued with the seven steps of Jacob’s Ladder and among the many Kabbalistic correspondences to these seven layers are the Chakra system; the seven classical planets; days of the week; and the human endocrine system. They are amplified in magnitude of understanding in context of the 32 Paths by the Kabbalistic Seven Doubles included in the 22 Pathways or Portals.
The Middle Pillar Exercise (MPE)
The Tree of Life has 10 Sefirot arrayed in three lines (Gimmel Kavim). These three lines or pillars represent polarities along a potentially dynamic spectrum whereby the 10 Sefirot interact and function as an integrated system. The three Sefirot configured on the Right Pillar are, from upper to lower, Sefirah 2, 5, and 8 respectively. The three Sefirot configured on the Left Pillar are, from upper to lower, Sefirah 3, 6, and 9 respectively. These two Pillars represent opposites and opposing tendencies. The four Sefirot configured on the Middle Pillar are, from upper to lower, Sefirah 1, 4, 7, and 10 respectively. The Middle Pillar is considered neutral and the balancing pillar of the two outer pillars.
The purpose of the basic Middle Pillar Exercise (MPE) and its contingent circulations is not merely to become a willing and conscious channel for vital energy; this task can be accomplished much more simply and quickly with other methods. The primary function of the exercise is the conscious communion and eventual integration of the various levels of spiritual and psychic functioning. When approached from this angle, the MPE performs its duty admirably and becomes a magnificent training tool.
The MPE seeks to draw the Ketheric Light, or Divine Light, from the macrocosm to the aspirant’s highest center of consciousness, then on down through successively lower phases and finally into mundane awareness. This scheme self-consciously differs substantially from most methods involving the chakras, wherein consciousness is raised from mundane awareness to the highest heights and “left hanging”, as it were, beyond the pale of this world.
As Israel Regardie pointed out in his The Middle Pillar: “In a word, the Western ideal is not to escape from the body but to become involved more and more in life, in order to experience it more adequately, and in order to obtain a mastery over it. The ideal is to bring down godhead so that one’s manhood being enriched may thereby be assumed into godhead. Always does this system begin from the real centre of working—the higher Genius which, by definition, is in contact eternally with whatever infinite deity there may be.”
In those systems based in Greek, Egyptian, Hebrew, Christian and even shamanic sources, everything must ultimately be brought back to Earth if it is to have any value.
There are numerous uses for even this most basic method aside from mystical attainment. Regardie himself used the Middle Pillar Exercise in therapy with his patients. He would use the vital energy so generated as an aid to massage, similar in spirit and technique to Reich’s orgone therapy, and would use the psycho-spiritual integrating power of the MPE while holding hands with this students and patients in order to influence their inner economies toward greater health and wholeness.
50 Gates of Understanding / 50 Gates of Impurity
The Four Worlds each have 10 layers or gradations; viewed as four concentric circles with 10 gradations within each circle, each of the 10 gradations within each circle corresponds to each of the 10 Sefirot. This vantage point or perspective of each of the Four Worlds as 10-layered, successively smaller concentric circles of increasing density (moving from outside to inwards) is termed Iggulim.
This is analogous to each of the Four Worlds being represented by a Tree of Life diagram, layered on top of one another, thus resulting in correspondence and interface of the 10 Sefirot per each of the Four Worlds and thus “four” Trees of Life at proportionately increased degrees of density (from top Tree down to lower Trees). Each of the four Trees of Life have the 10 Sefirot arrayed in the visually familiar three vertical alignments also known as pillars, columns, or three lines (Gimmel Kavim). The 10 Sefirot arrayed in that visually familiar sequential pattern or three-line upright configuration is termed Yosher. Accordingly, in the visual of four layered Trees of Life, all four Sefirah 1s align, as do all four per each Sefirah 2 through 10 through the four layered Trees. (Note that a popular illustration is a sequential chain of four Trees of Life, placed end to end.) The 10 levels or Attributes can be considered from the Iggulim perspective as circular layers, or from the corresponding Yosher perspective as Sefirot. Classical Kabbalah utilizes one Tree of Life glyph, whereby each of the 10 Sefirot have four dimensions corresponding in density respective of the Four Worlds.
Therefore, each of the four Trees, representing each of the Four Worlds respectively, have Four Worlds comprising each construct respectively. This equals 40 Aspects, which results from each of the Four Worlds having 10 circles (Iggulim view) or 10 Sefirot (Yosher view).
Kabbalah considers a Fifth World, which may be appropriately considered the apex of the Four Worlds and from which those Four Worlds are successively derived and have increasing density accordingly. This highest and most refined area, dimension, or world is known as Adam Kadmon, Fifth Universe, the Universe of Splendors, or Tzachtzachim. Consequently, Adam Kadmon subdivides into the four levels or the Four Worlds. Kabbalah considers each of the Four Worlds corresponding to one of the four letters of the Tetragrammaton respectively. This Fifth World thus has 10 circles or 10 Sefirot.which the 10 Sefirot of each of the Four Worlds are simultaneously derived from and comprise the 10 Sefirot of the Fifth World. This Fifth World of 10 Sefirot can thus be viewed as a composite of the 40 Sefirot of all Four Worlds., and indeed is the methodology of many Kabbalists who consider this Fifth World Tree composite as representative of the Tree of the famous illustration. Consequently, when working with that particular Tree of Sefirot, one is concurrently working with all Four Trees or Worlds, as well as with all 40 Sefirot simultaneously. It is a very efficient system. Impact one, you impact them all.
The 40 Aspects plus the 10 Sefirot of the Fifth World are presented as comprising the 50 Gates of Understanding. These 50 “gates” are appropriately numbered per this methodology and represent a progressive evolvement in a positive polarity. When addressed in reversed or negative polarity, the 50 are representative of the 50 Gates of Impurity.
There is a direct interwoven correspondence and/or affinity between the 50 Gates of Understanding and the Counting of the Omer. An alternate name given in Kabbalah is the 50 Gates of Impurity. The context is that during the annual Counting of the Omer, which involves 50 days, one gate per day is addressed as regards potential impurities of that gate with potential to redress or “clean on” accordingly.
|Day 4||HESED||COMPREHENSION OF THE HEART|
|Day 10||MALKHUT||SERVING THE SAGES|
|Day 11||Atzilut of||KETER||COMPANIONSHIP WITH ONE’S CONTEMPORARIES|
|Day 12||Atzilut of||HOKHMAH||DEBATING WITH ONE’S STUDENTS|
|Day 13||Atzilut of||BINAH||TRANQUILITY|
|Day 14||Atzilut of||HESED||STUDY OF THE SCRIPTURES|
|Day 15||Atzilut of||GEVURAH||STUDY OF THE MISHNAH|
|Day 16||Atzilut of||TIFERET||MINIMIZING ENGAGEMENT IN BUSINESS|
|Day 17||Atzilut of||NETSAH||MINIMIZING SOCIALIZATION|
|Day 18||Atzilut of||HOD||MINIMIZING PLEASURE|
|Day 19||Atzilut of||YESOD||MINIMIZING SLEEP|
|Day 20||Atzilut of||MALKHUT||MINIMIZING TALK|
|Day 21||Briah of||KETER||MINIMIZING GAIETY|
|Day 22||Briah of||HOKHMAH||SLOWNESS TO ANGER|
|Day 23||Briah of||BINAH||GOOD HEARTEDNESS|
|Day 24||Briah of||HESED||FAITH IN THE SAGES|
|Day 25||Briah of||GEVURAH||ACCEPTANCE OF SUFFERING|
|Day 26||Briah of||TIFERET||KNOWING ONE’S PLACE|
|Day 27||Briah of||NETSAH||SATISFACTION WITH ONE’S LOT|
|Day 28||Briah of||HOD||QUALIFYING ONE’S WORDS|
|Day 29||Briah of||YESOD||NOT TAKING CREDIT FOR ONESELF|
|Day 30||Briah of||MALKHUT||LIKABLENESS|
|Day 31||Yesira of||KETER||LOVE OF G-D|
|Day 32||Yesira of||HOKHMAH||LOVE OF HUMANITY|
|Day 33||Yesira of||BINAH||LOVE OF CHARITY|
|Day 34||Yesira of||HESED||LOVE OF JUSTICE|
|Day 35||Yesira of||GEVURAH||LOVE OF REBUKE|
|Day 36||Yesira of||TIFERET||FLEEING FROM HONOR|
|Day 37||Yesira of||NETSAH||LACK OF ARROGANCE IN LEARNING|
|Day 38||Yesira of||HOD||RELUCTANCE TO HAND DOWN RULINGS|
|Day 39||Yesira of||YESOD||PARTICIPATING IN THE BURDEN OF ONE’S FELLOW|
|Day 40||Yesira of||MALKHUT||JUDGING HIM TO THE SIDE OF MERIT|
|Day 41||Assiah of||KETER||CORRECTING HIM|
|Day 42||Assiah of||HOKHMAH||BRINGING HIM TO A PEACEFUL RESOLUTION OF HIS DISPUTES|
|Day 43||Assiah of||BINAH||DELIBERATION IN STUDY|
|Day 44||Assiah of||HESED||ASKING AND ANSWERING|
|Day 45||Assiah of||GEVURAH||LISTENING AND ILLUMINATING|
|Day 46||Assiah of||TIFERET||LEARNING IN ORDER TO TEACH|
|Day 47||Assiah of||NETSAH||LEARNING IN ORDER TO OBSERVE|
|Day 48||Assiah of||HOD||WISING ONE’S TEACHER|
|Day 49||Assiah of||YESOD||EXACTNESS IN CONVEYING A TEACHING|
|Day 50||Assiah of||MALKHUT||SAYING SOMETHING IN THE NAME OF ITS SPEAKER|
The Art of Correspondence
The Kabbalistic Art of Correspondence involves dynamically mapping the Tree of Life to a particular concept, object, symbol, process, or setting. Doing so makes it possible to consider parallels between different aspects of life; to contemplate subtle interrelations that are internal to the concept in question; to evaluate different elements of the mapped thing in relation to each other; to apply many of the lessons learned from the abstract Tree of Life to real life and visa-versa; and, not least, to inter-relate elements of various things such as concepts and contexts to each other.
The Tree of Life is a tool of both analysis and manifestion, and it is possible to glean all sorts of fascinating and unpredictable insights from correspondence. Accordingly, layers of corresponded variables, content, context, subtext, symbols, denotations, and connotations can be coherently revealed, identified, examined, studied, and assimilated as a process of individuated learning; discovery, Creation, and manifestation of individuated Potential; personal individual psychological integration; and evolvement of oneself and therefore Humanity.
Working with the Tree of Life vis-a-vis correspondence is considered conceptual, contextual, theoretical, analogical, experimental, experiential, practical, quantifiable, qualifiable. In recognizing there is no such thing as nothing and as a mechanism for differentiation between the subjective and objective, the Art of Correspondence represents an Opportunity for discerning the “chaff along the root” in the journey toward clarity.
Cultivating an individual’s capacity of apprehension (Chokmah Consciousness) and comprehension (Binah Consciousness), as well as conscious awareness (Chashmal), the Art of Correspondence confronts the mission statement, dynamic nature, and challenge of being a human and alive: ORDO AB CHAO.
THE SWORD OF GOD:
Four Worlds times Four Trees = 16 Configurations
Each of the Four Worlds can be represented by a Tree of Life diagram, layered on top of one another, this results in interface of the Four Worlds per each of the four Trees of Four Worlds each and thus 16 Configurations of Worlds, at proportionately increased degrees of density (from top Tree down to lower Trees). Accordingly, in the visual of four layered Trees of Life, all four Sefirah 1s align, as do all four per each Sefirah 2 through 10 through the four layered Trees of Four Worlds each. (Note that a popular illustration is a sequential chain of four Trees of Life, placed end to end. Each of these four sequential Trees has Four Worlds as well.)
Therefore, each of the four Trees, representing each of the Four Worlds respectively, have Four Worlds comprising each construct respectively (4 x 4 = 16).
Another vantage point of 16 Configurations is in the Tree of Life diagram itself. There are 16 triangles comprising the area of Tree of Life diagram.
The classic Kabbalah work entitled Sefer Yetsira establishes the same corrrespondences with the 22 letters of the Aleph-Bet with the 22 Paths, while creating an additional set of correspondences that include three of the four classical elements (fire, air, and water; earth is not included because human beings were created of earth as in “from dust thou art and to dust thou returneth”); the seven classical planets; and the 12 Zodiac signs.
The Kabbalistic art of Gematria does not necessarily include working with the Tree of Life though there is great inspired and natural affinity between the Tree of Life and the Arts of Gematria and Correspondence. Gematria is complex, and has been compared to being like a type of mystically-inspired word puzzle. It is about finding connections and linkages between things, and investigating deeper meanings of words and phrases. The basic process itself is ostensibly simple enough: Each letter of the Hebrew alphabet or Aleph-Bet has a numerical value. The values range from 1 to 400. In early Hebrew, the letters also doubled as numerical digits. The end result is that every word has a value (conversely, every numerical value corresponds to a seemingly endless array of words or phrases). Words or phrases in sacred texts that possess the same value are assumed to be linked in some way. This equivalence is believed to never be coincidental. Numbers and numeric equivalence is believed to reveal, for example, a connection between the creative potential of the two words, even in non-sacred writing. Accordingly, layers of context, subtext, denotations and connotations can be revealed, identified, examined, studied, and assimilated as a process of learning and evolvement. Gematria is very much commended to the mathematician, student of Hebrew, and certainly to those whom the Hebew language is as native tongue.
The 231 Gates are part of the Kabbalistic theory of Creation as well as an area of meditation and spiritual attainment. 231 is the number of ways that two letters of the Hebrew Aleph-Bet can be uniquely combined.
Taken together with the precept that each of the Hebrew letters represents a different expression of existence, the 231 Gates are the access points and pathways to the secrets of Creation. Much of the classical Kabbalistic work, Sefer Yetsirah, is devoted to exploring and exercising with these gates of Consciousness, or Paths of wisdom, as they are variously called. In working with the 231 Gates, one is instructed to visualize the 22 letters of the Hebrew Aleph-Bet, according to the exercises chakkah, chatzivah, and tzeruf, placing the letters around a circle as if on the horizon of one’s visual field. The letters are then, as if standing like monolithic stones around one, connected one by one in a specific order. When each letter is thus connected to all the others, all the connecting lines form a dome over the head of the mediator, as if one were sitting in the middle of a geodesic dome whose walls are constructed of great sculptural Hebrew letters.
Many variations of permutations and calculations, gematria, and letter arrays can be derived from one’s work with the 231 Gates, and Kabbalah teaches that through these methods, one is able to bind oneself to the Sefirot and, eventually, may reach the Sefirah Keter. The higher the climb, the more damaging the fall, and this level of Kabbalah should not be taken lightly in experimentation. Attempting such spiritual exercises without an experienced teacher can be very dangerous, which is why there appear in Kabbalistic literature exceedingly few details or specific instructions on working with the 231 Gates. Hai Gaon, a prominent mystic from the 10th Century, warned that many who embarked on such mysteries were successful, but then met untimely deaths.
Of interest is the fact that 231 / 7 = 33 .
The interface mechanism between the Macrocosm and Microcosm is Adam Kadmon, also known as the Fifth Dimension.
The central point between the two symbolic pillars of the opposites, the place of balanced power from which the workings of the opposites may correctly be viewed, is the implication of Daat. It is a newer factor in Kabbalah regarding a tool in adaptation or equilibrium, especially between the two broad divisions of Awareness and Consciousness, as well as between the egocentric nature of Personality and the Spirit nature of Character.
Daat has often been erroneously characterized as a Sefirah numbered 11. In reality, Daat emerges and evolves into an increasingly dynamic and visible crucible during the course of individual evolution and as the individual learns the domination of one’s intellectual and emotional propensities as well as other considerations and choices and variables.
It is this newer factor which comprises the principal impetus to what has been variously called in the east the Golden Flower, and in medieval Europe the growth of the Red Rose upon the Cross of Gold. It has also been called the Stone of the Philosophers or Philosopher’s Stone, the medicine of metals, and the Holy Grail. In the prolonged investigation into the hidden knowledge and the secret side of human nature, the ancients who were as empirical scientists as our psychologies today, Daat became a mechanism of consideration and insights into the elusive mysteries of man, as well as an agent of individual balance and equilibriation.
Daat equals the mysterious and invisible Path 33. Daat is very dangerous. One suggestive context as regards the danger is the old saw that “the line between genius and insanity is the razor’s edge”. In this context, Daat is the razor’s edge. Journey here with the greatest of caution, and do not travel alone! With such negative-sounding cautions in place, it is noted that being in Daat does mean taking the greatest journey that Heaven can allow – starting here, starting now. NOW, Voyager!
ALL THAT HEAVEN ALLOWS:
Creation and the Rule of Seven
THE RAINBOW, ancient symbol of the Rule of Seven
RAINBOW CHAKRA ENDOCRINE TREE PATH / 33GL
COLOR SYSTEM SYSTEM HEBREW LETTER NOMENCLATURE
Violet Crown Pineal 12 / Bet Claritive
Indigo Third Eye Pituitary 13 / Gimel Deconstructive
Blue Throat Thyroid 14 / Dalet Extrapolative
Green Heart Thymus 21 / Kaf Reconstructive
Yellow Solar Plexus Adrenals 27 / Peh Compositive
Orange Sacral Pancreas 30 / Resh Integrative
Red Root Gonads 32 / Tav Actuative
USN 33GL 7 DAYS OF 7-NOTE
7 Ps 7 Ps THE WEEK SCALE PLANETS
Piss People’s Sunday Ti Saturn
poor propensity Monday La Jupiter
planning promoting Tuesday Sol Mars
promises Perception Wednesday Fa Sun
piss precludes Thursday Mi Venus
poor perspicacious Friday Re Mercury
procedure Perspective Saturday Do Moon
7 UNIVERSAL MANAGEMENT
LAWS/AXIOMS ALCHEMY PROCESS
Mentalism Calcination Planning
Correspondence Dissolution Goal Setting
Vibration Separation Decision Making
Polarity Conjunction Delegation
Rhythm Fermentation Support
Cause-and-Effect Distillation Transparency
Gender Coagulation Regulating to Plan
Shakespeare’s 7 AGES OF MAN
All the world’s a stage,
And all the men and women merely players:
They have their exits and their entrances;
And one man in his time plays many parts,
His acts being seven ages. At first the infant,
Mewling and puking in the nurse’s arms.
And then the whining school-boy, with his satchel
And shining morning face, creeping like snail
Unwillingly to school. And then the lover,
Sighing like furnace, with a woeful ballad
Made to his mistress’ eyebrow. Then a soldier,
Full of strange oaths and bearded like the pard,
Jealous in honour, sudden and quick in quarrel,
Seeking the bubble reputation
Even in the cannon’s mouth. And then the justice,
In fair round belly with good capon lined,
With eyes severe and beard of formal cut,
Full of wise saws and modern instances;
And so he plays his part. The sixth age shifts
Into the lean and slipper’d pantaloon,
With spectacles on nose and pouch on side,
His youthful hose, well saved, a world too wide
For his shrunk shank; and his big manly voice,
Turning again toward childish treble, pipes
And whistles in his sound. Last scene of all,
That ends this strange eventful history,
Is second childishness and mere oblivion,
Sans teeth, sans eyes, sans taste, sans everything.
— William Shakespeare / AS YOU LIKE IT — Act II, Scene vii
Correspondingly, no matter how commonly vulgar and bereft the condition of “sans everything” is in actuality, one is therefore at unmitigated liberty to discern the Why of Cause for that warfare – as well as How the Consequences of that warfare may be reasonably and constructively mitigated across the strata and spectrum of players.
In the spirit of full disclosure, the flip side of such unmitigated liberty is expressed in the salty old saw of our age that “resentment is like drinking poison – and waiting for the other guy to die”! Such, indeed, is the fair play and truth of free will in action.
GEN 1:1 In the beginning God created the heaven and the earth.
GEN 1:2 And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.
GEN 1:3 And God said, Let there be light: and there was light.
GEN 1:4 And God saw the light, that it was good: and God divided the light from the darkness.
GEN 1:5 And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day.
GEN 1:6 And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.
GEN 1:7 And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so.
GEN 1:8 And God called the firmament Heaven. And the evening and the morning were the second day.
GEN 1:9 And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so.
GEN 1:10 And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good.
GEN 1:11 And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so.
GEN 1:12 And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind: and God saw that it was good.
GEN 1:13 And the evening and the morning were the third day.
GEN 1:14 And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years:
GEN 1:15 And let them be for lights in the firmament of the heaven to give light upon the earth: and it was so.
GEN 1:16 And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also.
GEN 1:17 And God set them in the firmament of the heaven to give light upon the earth,
GEN 1:18 And to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good.
GEN 1:19 And the evening and the morning were the fourth day.
GEN 1:20 And God said, Let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth in the open firmament of heaven.
GEN 1:21 And God created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and God saw that it was good.
GEN 1:22 And God blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth.
GEN 1:23 And the evening and the morning were the fifth day.
GEN 1:24 And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so.
GEN 1:25 And God made the beast of the earth after his kind, and cattle after their kind, and every thing that creepeth upon the earth after his kind: and God saw that it was good.
GEN 1:26 And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.
GEN 1:27 So God created man in his own image, in the image of God created he him; male and female created he them.
GEN 1:28 And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth.
GEN 1:29 And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat.
GEN 1:30 And to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is life, I have given every green herb for meat: and it was so.
GEN 1:31 And God saw every thing that he had made, and, behold, it was very good. And the evening and the morning were the sixth day.
GEN 2:1 Thus the heavens and the earth were finished, and all the host of them.
GEN 2:2 And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made.
GEN 2:3 And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made.