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As a spiritual exercise I attempted to translate the Ten Commandments using an integral approach whereby I analyzed Biblical (religious/historical), Talmudic (moral/philosophical), and Kabbalistic (mystical/metaphysical) sources of the texts related to the commandments and then attempted to integrate them. In addition, I analyzed the original Hebrew, which has no tense, from 1^st, 2^nd, and 3^rd person tense/perspectives; and I also explored the multiple translations of each Hebrew word, since in Hebrew most words have multiple meanings. This word/meaning/tense analysis included exploring the multidimensional meanings of the text using Kabbalistic letter/number calculus.

I started this process by delving into the multidimensional meaning of the Hebrew word for commandment, mitzvah, which can be translated as: commandment; precept; duty; or blessing. The word mitzvah simultaneously recognizes both a sanctified action and the blessing that arises from that action; so when one performs a mitzvah, one receives the blessing that arises from it. But this goes even further; from the mystical perspective, every mitzvah raises up one of the sparks of Divine Light that has been separated from its Source and hidden within the fragments that make up the world of form; so that every mitzvah “repairs” the world and brings it closer to its return to the Divine Source. In Hebrew this process is called Tikkun Olam or “repairing the world.” The concept of mitzvah is also very close to the Buddhist concept of Dharma; in that these Holy actions not only bring blessings to the individual and the collective, but also on a deep level, they represent the natural and most true path of the individual whose true Self is considered one with its Divine Source.

With this multidimensional concept in mind, I went through each commandment using the above method of interpretation, and combined the process with deep meditation and contemplation. This is what I came up with…

The Ten Precepts:

1. Let me strive to recognize and honor the Unity within and beyond the diversity
2. Let me strive to recognize and honor that which is beyond form
3. Let me strive to recognize and honor that which cannot be named
4. Let me strive to take time for both doingness and beingness
5. Let me strive to honor the sacredness of all beings
6. Let me strive to honor the sacredness of all of life
7. Let me strive to honor my commitments to others
8. Let me strive to recognize and honor the boundaries of others
9. Let me strive to know and speak the truth within me
10. Let me strive to release all attachment and aversion.

There are three basic levels of text interpretation in the Judaic tradition: Literal/Biblical, Theoretical/Talmudic, and Mystical/Kabbalistic (Fishbane, 1998; Kenton, 1980). Literal/Biblical text interpretation includes the historical, biblical, and narrative levels of the material. Theoretical/Talmudic text interpretation consists of the extrapolation of the philosophical, ethical, moral, and religious doctrines, laws, and teachings that are woven into the fabric of the written material. Mystical/Kabbalistic text interpretation seeks to unearth the hidden and concealed metaphysical teachings buried in the text.

From an Integral perspective these three levels can be seen as correlated to the Big Three of 1st Person (I), 2nd Person (WE), and 3rd Person (IT) perspectives. The Literal/Biblical level of interpretation is the 3rd Person or IT level of the text; it is the surface structure; the directly observable aspects of the material. The Theoretical/Talmudic level of the text is the 2nd Person or WE level of the text; it is the communal meaning patterns just under the surface of the text; it is the blueprint for how we should treat each other, of what is right and good and just. The Mystical/Kabbalistic level is the 1st Person level of the text; it is level of secret teachings that guide us into a personal experience of the Divine. These three levels are The Good, The True, and The Beautiful, and when integrated together, they reveal a deeper and more expansive vision of the Word, the Logos.

Taking the story of Passover as an example… On the literal level of interpretation, Passover is a ritualistic retelling of the story of a historical biblical event, the Israelites’ exodus from bondage in Egypt. On the theoretical level, the story and rituals of Passover have many philosophical, ethical, moral, and religious lessons to teach us about human behavior and the human endeavor to live according to the teachings of the religion of Judaism. Traditionally, the rituals of Passover, including the Passover Seder, tend to focus on these two levels of interpretation and understanding.

On the Judaic mystical level of interpretation, Passover can also be seen as a powerful vehicle for personal and communal psycho-spiritual development. From the Mystical-Kabbalistic perspective, the Passover story of a people being freed from the bondage of slavery is transformed into a road map for how an individual can be freed from the bondage of limited consciousness (Kenton, 1980); the land of Egypt becomes the realm of narrowness of body and mind, and Moses becomes the Higher Self being called upon by the Divine to free all the different voices of the psyche (the children of Israel) from the bondage of the ego or the limited self (Pharaoh).

Several years ago I attempted to create my own Passover Haggadah or prayer book (Kaplan, 2003) that integrated all three levels of interpretation and discovered a deeper and more profound experience than I had ever encountered within the Judaic tradition. This was my first Integral Passover…in that I experienced Passover on a physical, communal, and psycho-spiritual level of being and becoming.

References

Fishbane, M. (1998). The Exegetical Imagination: On Jewish Thought and Theology. Cambridge, MA: Harvard University Press.

Kaplan, M. A. (2003). A mystical Passover: A transformational Passover haggadah. Pacific Grove, CA: Original Gravity.

Kenton, W. (1980). Kabbalah and Exodus. York Beach, ME: Samuel Weiser, Inc.

Image: Passover Shehechianu by Baruch Nachshon

Judaic spiritual practice can be divided into four major cyclical patterns of observance: The daily cycle – weekday practices; the weekly cycle – Shabbat practices; the monthly cycle – welcoming the new month; and the yearly cycle – festivals and Holy days (Falk, 1996). The daily cycle focuses on the cyclical spiritual practices that occur during the day and includes three prayer services (morning, afternoon, and evening) performed on weekdays (Sunday through Friday).  The weekly cycle draws us into the cycle of the Sabbath, which creates and honors the cyclical spiritual practices that occur at the end of each week. This cycle connects us with the sacred pattern of creation (the seventh day). The monthly cycle brings us into harmony with the phases of the moon and the cyclical spiritual practices that occur from month-to-month. The yearly cycle expands our practice to the historical and seasonal patterns of spirit through the celebration and observance of the festivals and Holy Days.

Two additional patterns of observance exist within and around these four major cycles. These patterns fall into the two categories of the momentary cycle and the life cycle. The momentary cycle consists of the blessings and benedictions that are practiced from moment to moment, awakening us to the sacredness of all things and providing a vehicle of expression for the gratitude we feel for the blessings in our lives.  These practices include blessings and benedictions for all our actions and reactions in life from eating, sleeping, and going to the bathroom to traveling, seeing beautiful sights, and experiencing something new. The life cycle observances are the blessings and benedictions we use to celebrate meaningful life events such as births, weddings, and funerals.

Excerpt from: Prayers for the Awakening Self: A Psycho-Spiritual Siddur for Judaic Weekday Practices by Mark Allan Kaplan, Ph.D.

PRAYERS FOR THE AWAKENING SELF: A PSYCHO-SPIRITUAL SIDDUR FOR JUDAIC WEEKDAY PRACTICES

NOW AVAILABLE IN PRINTABLE AND READ-ONLY EBOOK EDITIONS

Prayers for the Awakening Self offers mystical and psycho-spiritual translations of traditional Jewish daily prayers and practices designed to invoke deep personal transformation of heart and spirit.

FREE ONLINE PREVIEW

TESTIMONIALS:

“I loved this siddur. Yesher koach!”
- Rabbi Rami Shapiro (Author of The Angelic Way and Minyon)

“This is a remarkable piece of work. I really enjoyed it, especially your humanistic translations of the prayers. Keep up the excellent work.”
- Rabbi Roger Ross (Executive Director of The New Seminary)

OFFERED IN FOUR EBOOK (PDF) EDITIONS:

• $10.00 – Read-Only eBook Edition for Digital Viewing Only
• $22.00 – Personal eBook Edition for In-Home Personal and Small Family Use (Printable/up to 4 copies*).
• $40.00 – Family eBook Edition for In-Home Personal and Large Family Use (Printable/up to 8 copies*).
• $90.00 – Congregational eBook Edition for Public/Non-Commercial Printing Use (Printable/up to 18 copies*).

*Additional permissions to print available for purchase for all printable editions at $5.00 per copy.

PRODUCT DETAILS:

Author: Mark Allan Kaplan, Ph.D.
Contributor: Maja Apolonia Rode
Format: PDF, 8.5 x 11
Pages: 92 pages
Language: English/Hebrew
Item Number: OGPUB-PASE
ISBN-13: 978-0-9797980-2-3
ISBN-10: 0-9797980-2-7

AVAILABLE FOR PURCHASE AT: http://www.markallankaplan.com/publications/awakeningself.htm

A new form of opera emerged recently. For this year’s production of the Barber of Seville, the Florida Grand Opera company blazed new territory by using an animated digital screen backdrop for their production, adding depth, movement, and cinematic immersion to classic opera. This animated digital backdrop added evolving background environments replete with changes in location, light, and weather. It also added shadow characters that interacted with the live actors on stage, from groups of musicians and soldiers to a lone alley cat. Beyond these dimensions, the animated background also appeared to add greater symbolic and thematic depth to the relatively simple story of the Barber of Seville. Then, in the final moments of the opera, something even more wondrous occurred. The actors climbed up the steps of the central set piece and in the digital background, giant animated wings unfolded and began to flap. The juxtaposition between the animated backdrop and the live action actors and set pieces created the effect of flying to the heavens. The audience let out a collective gasp and for a few brief moments the stage was transcended and the audience, actors, and set pieces soared.

This convergence of opera with digital cinematic elements created a new multi-dimensional form of entertainment that could be called “trans-opera.” The birth of this new opera-cinematic hybrid is the work of French Director Renaud Doucet and Canadian Production Designer Andre Barbe, with the technical help of Miami’s Lava Studios. The impetus for the birth of this new approach came out of current financial constraints, and from these limits an artistic phoenix has risen. I feel honored to have personally witnessed this event.

A MYSTICAL PASSOVER: A TRANSFORMATIONAL PASSOVER HAGGADAH

NOW AVAILABLE IN PRINTABLE AND READ-ONLY EBOOK EDITIONS

A Mystical Passover: A Transformational Passover Haggadah offers a powerful psycho-spiritual approach to the Passover experience and includes individual and group psycho-spiritual exercises to help transform the holiday into a deeply mystical and magical experience for young and old alike. This unique Passover haggadah incorporates all three levels of Judaic interpretation (Biblical, Talmudic, and Kabbalistic) and integrates perspectives and practices from all the current Judaic movements (Orthodox, Conservative, Reconstructionist, Reform, and Renewal).

FREE ONLINE PREVIEW

TESTIMONIALS:

“Thank you for your magnificent work. Our Passover was not only Mystical, it was magical.”

“I received the Mystical Passover today. Thank you very much. It is so in line with my way of thinking. God bless you.”

OFFERED IN FOUR EBOOK (PDF) EDITIONS:

• $10.00 – Read-Only eBook Edition for Digital Viewing Only.
• $22.00 – Personal eBook Edition for In-Home Personal and Small Family Use (Printable/up to 4 copies*).
• $40.00 – Family eBook Edition for In-Home Personal and Large Family Use (Printable/up to 8 copies*).
• $90.00 – Congregational eBook Edition for Public/Non-Commercial Printing Use (Printable/up to 18 copies*).

*Additional permissions to print available for purchase for all printable editions at $5.00 per copy.

PRODUCT DETAILS:

Author: Mark Allan Kaplan, Ph.D.
Contributor: Maja Apolonia Rode
Format: eBook (PDF), 8.5 x 11
Pages: 60 pages
Language: English/Hebrew
Item Number: OGPUB-AMPE
ISBN-13: 978-0-9797980-5-4
ISBN-10: 0-9797980-5-1

AVAILABLE FOR PURCHASE AT: http://www.markallankaplan.com/publications/mysticalpassover.htm

Welcome to Kabbalah Q&A. Since I have been asked many questions about Kabbalah throughout this blogging journey, I thought I would try to answer some of the most basic questions here.

WHO SHOULD STUDY?

Traditionally, the study of Kabbalah in Judaism was reserved for Jewish men over the age of 40. Aside from the cultural and patriarchal issues involved in this stance, these constructs represented the belief within the tradition that the study of these mystical teachings required a high level of maturity, and extensive knowledge and training within the other, more exoteric teachings of the tradition (Torah and Talmud). The age of 40 also has a mystical meaning to it as well; 40 is the total number of the 10 Sefirah or branches of the Tree of Life, manifesting through the Four Worlds of Creation (see below).

My own belief is that these traditional conditions for the study of Kabbalah still hold true on a symbolic and/or archetypal level: For me, being Jewish means to be a devoted seeker of the Divine Oneness; since it is believed that the Divine Presence (Shekhinah) is a feminine energy, those who study Kabbalah should symbolically hold the masculine stance towards this presence in order to attain union with it; and one must be psychologically healthy, emotionally mature, and have some knowledge of the tradition before entering into the experiential mystical practices of Kabbalah.

There are also those who say that it is dangerous to study the Kabbalah if these traditional conditions are not met, and once again, I would agree on a more symbolic/archetypal level: It is my belief that any advanced psycho-spiritual practice like that of the Kabbalah, can be dangerous for those not prepared to loosen the perceptual bounds of the traditional constructs of both personal and consensual reality.

WHAT IS THE HISTORY OF THE KABBALISTIC MATERIAL?

In my view, there are three major theories about the origin of the Kabbalah: One theory holds that the teachings that would one day become the Kabbalah were communicated to Abraham and passed down from one generation to the next through an ever-expanding oral tradition; Another theory holds that the Kabbalah was transmitted to Moses at the same time that he was given the Torah and the other Oral Teachings that would eventually become the Talmud, or the codified Jewish Law; and still another theory holds that the teachings of Kabbalah were developed by Judaic mystics after the first millennium CE.

It is my understanding that there is historic evidence for the existence of Kabbalistic teachings dating back to the early Talmudic period (74 CE). Many Kabbalists and Biblical historians also point to hints of Kabbalistic teachings and practices in the writings of the Prophets, and within the Torah itself.

My own belief is that all three theories are true on some level; that the teachings of the Kabbalah slowly developed over the span of Judaic history, first beginning as simple mystical understandings and practices, then developing into more and more complex system of oral teachings and spiritual exercises, and finally becoming a codified and written tradition.

WHAT ABOUT ALL THE DIFFERENT KABBALISTIC SCHOOLS OF THOUGHT AND PRACTICE?

There are many different schools of Kabbalistic thought and practice both within and outside of Judaism. Within Judaism, there are many different systems of Kabbalah related to the different mystics who codified the teachings and practices to fit their particular mystical approach; these include the Kabbalistic teachings and systems of Moses Cordovero, Isaac Luria, Moses Luzzatto, Rabbi Simeon bar Yohai, Abraham Abulafia, and the Baal Shem Tov. There are also more recent permutations within the tradition, including more pop culture oriented movements like that of The Rav and the Kabbalah Center.

There are also many systems of Kabbalah (Cabala, Cabbala, or Qabalah) outside of Judaism, including Hermetic traditions like that of the Order of the Golden Dawn, along with various other Alchemic and esoteric traditions. Many of these teachings come from a long list of non-Judaic mystics and spiritualists including Franz Bardon, Madame Blavatsky, Aleister Crowley, A. E. Waite, Israel Regardie, and Paul Foster Case.

Kabbalah has also influenced and been influenced by other mystical systems; one can find Kabbalistic signs on most Tarot decks, and many see traces of neo-Aristotelian and Neo-Platonic thought within the teachings of Judaic and non-Judaic systems of Kabbalah.

My personal position on all these different schools and influences is…that it is all God in Drag (as Ram Dass likes to say). It is my belief that each method speaks to different people, and/or speaks to each of us at different times and phases of our journey. There is a poem I often like to remember when I am asked to comment on what I think of all these different and often seemingly divergent mystical paths…it says: “Oh Stream of Life, Run Ye Slow, or Run Ye Fast, All Streams Reach the Sea at Last.” So for me, if a path speaks to me, then I take it; and if that path stops speaking to me and another path calls me, then I take that one; because in my heart and mind I feel a single great river running through all these streams, all rushing towards that wondrous mystical ocean of oneness.

WHAT ARE SOME OF THE BASIC CONCEPTS IN KABBALAH?

While Kabbalah is a very complex system with a vast cosmology, I believe there are some basic concepts common to most, if not all, of the different Kabbalistic traditions. My perception of these basic concepts includes the idea of a formless, nameless Source of existence (EIN SOF); the emergence of the energy of that source through a process of emanation, creation, formation, and manifestation (THE FOUR WORLDS); the movement of this energy through the different worlds is channeled through a mystical structure (THE TREE OF LIFE) with numerous pathways (32 PATHS) and ten main branches or hubs (THE TEN SEFIROT).

These are just a few of the basic concepts of the tradition, and each of them is merely a tiny spark on the edge of a vast mystical universe of teachings and practices.

FURTHER RESOURCES:

Here are some resources for further exploration of the vast mystical universe of the teachings and practices of the Judaic Kabbalah, which is the form of Kabbalah I am personally drawn to.

Some Classic Books of the Judaic Kabbalah Tradition

Sefer Yetzirah: The Book of Creation. Translated by Aryeh Kaplan. York Beach, ME: Samuel Weiser.

Sefer Bahir. Translated by Aryeh Kaplan. York Beach, ME: Samuel Weiser.

The Zohar. Translated by Harry Sperling and Maurice Simon. New York: The Soncino Press.

Derech HaShem: The Way of God by Rabbi Moshe Chaim Luzzatto. Translated by Aryeh Kaplan. Jerusalem: Feldheim Publishers.

Da’ath Tevunoth, The Knowing Heart: The Philosophy of God’s Oneness by Rabbi Moshe Chaim Luzzatto. Translated by Shraga Silverstein. Jerusalem: Feldheim Publishers.

Sha’arey Orah: Gates of Light by Rabbi Joseph Gikatilla. Translated by Avi Weinstein. New York: HarperCollins Publishers.

Some Modern Books About Judaic Kabbalah

Daniel C. Matt. The Essential Kabbalah: The Heart of Jewish Mysticism. New York: Harper-Collins Publishers, 1995.

Perle Epstein. Kabbalah: The Way of the Jewish Mystic. Boston: Shambhala Publications, 1978.

Z’ev ben Shimon Halevi (Warren Kenton). Kabbalah: Tradition of Hidden Knowledge. New York: Thames and Hudson, 1979.

Z’ev ben Shimon Halevi (Warren Kenton). Kabbalah and Exodus. York Beach, ME: Samuel Weiser, 1980

Rabbi Aryeh Kaplan. Meditation and Kabbalah. York Beach, ME: Samuel Weiser, 1982.

Rabbi Arthur Green. Seek My Face, Speak My Name. Northvale, NJ: Jason Aronson, 1992.

Rabbi David A. Cooper. God is a Verb: Kabbalah and the Practice of Mystical Judaism. New York: Riverhead Books, 1997.

Rabbi Shoni Labowitz. Miraculous Living: A Guided Journey in Kabbalah through the Ten Gates of the Tree of Life. New York: Simon & Schuster, 1996.

Rabbi Steven A. Fisdel. The Practice of Kabbalah: Meditation in Judaism. Northvale, NJ: Jason Aronson, 1996.

Dr. Philip S. Berg. Kabbalah for the Layman. Jerusalem, Israel: Research Centre of Kabbalah, 1981.

*Originally published on KabbalahBlog hosted by Enlightenment.com

One of the most difficult elements of the Passover story for me has always been the ten plagues. As a child I was terrified at the description of a God who would administer such suffering. As I studied the mystical interpretations of these events I found a deeper meaning that has helped me hold these archetypal elements in a way that brings me closer to spirit. 

The world was created with ten Divine statements. 
The ten statements of creation brought the world into being 
in a manner in which the energy of spirit 
that maintains its existence 
was hidden. 
The ten plagues were actually ten lessons 
that sought to break through 
the veils of concealment 
and allow for 
the revelation 
of that 
Divine power 
to enter our consciousness 
through the giving of 
the Ten Commandments, 
the Ten Precepts.
-Rabbi Yehudah Arieh Leib of Gur.

According to this mystical interpretation, each lesson or plague shattered an illusion of human power over nature and of the powers of idolized gods, thus revealing that there was a single Divine force at work in the world. Once all ten lessons occurred, the human ego (Pharaoh) surrendered its control to the higher Self (Moses) and the rest of the human psyche (the children of Israel) so that the mind and heart of each person who was to receive the Ten Precepts would be open to receiving them.

This process was created by the Divine to establish a profound experience for humanity to aid in the awakening of the Divine self within all beings. It was a symbolic and a literal example of Divine principles at work within the individual, collective, and unitive heart and mind. To this end, the Divine led the children of Israel, the Awakening Self, into the land of bondage/narrowness (Egypt/Mitzrayim) with the intention of freeing them by means of the Ten Lessons. 

And the Divine “…hardened Pharaoh’s heart in order to have the opportunity to display many miraculous signs and wonders in the land of narrowness;” (Exodus 7:3) proving the existence of the one true Source of Life and shattering the belief in false gods and human powers.

These are the Ten Lessons 
that the Divine 
brought upon the land of Mitzrayim, 

the consciousness of narrowness;
each lesson revealing
a Divine aspect 
of creation:

REFERENCES

Buber, M. (1947). Ten Rungs. New York: Citadel Press.

Kaplan, M. A. (2003). A Mystical Passover: A Transformational Passover Haggadah. Pacific Grove, CA: Original Gravity.

Touger, E. (1988). The Chassidic Haggadah. New York: Moznaim Publishing.

*Image: The Ten Plagues

*Originally published on KabbalahBlog hosted by Enlightenment.com

The Jewish holiday of Passover (Pesach) is approaching. As part of my personal journey of healing, studies, and return to the Judaic path, I have explored the meaning, purpose, and practices of this important holiday through a process of spiritual exegesis. This process consisted of a radical interpretation of the Passover rituals and prayers into a language and process that resonated with my own heart while also attempting to honor the heart of Judaism itself. Through this technique I endeavored to heal old wounds and purge myself of the obstacles between the Divine and myself in relation to this important Judaic ritual of liberation.

There are three basic levels of text interpretation in the Jewish tradition: Literal-Biblical, Theoretical-Talmudic, and Mystical-Kabbalistic (Fishbane, 1998; Kenton, 1980). Literal-Biblical text interpretation includes the historical, biblical and narrative levels of the material. Theoretical-Talmudic text interpretation consists of the extrapolation of the philosophical, ethical, moral and religious doctrines, laws and teachings that are woven into the fabric of the written material. Mystical-Kabbalistic text interpretation seeks to unearth the hidden and concealed metaphysical teachings buried in the text.

On the literal level of interpretation, Passover is a ritualistic retelling of the story of a historical biblical event, the Israelites’ liberation from bondage in Egypt. On the theoretical level, the story and rituals of Passover have many philosophical, ethical, moral and religious lessons to teach us about human behavior and the human endeavor to live according to the teachings of the religion of Judaism. Traditionally, the rituals of Passover, including the Passover Seder, tend to focus on these two levels of interpretation and understanding.

In the Jewish mystical tradition, Passover can also be seen as a powerful vehicle for personal and communal psycho-spiritual development. From the Mystical-Kabbalistic perspective, the Passover story of a people being freed from the bondage of slavery is transformed into a road map for how an individual can be freed from the bondage of limited consciousness (Kenton, 1980); the land of Egypt becomes the realm of narrowness of body and mind, and Moses becomes the Higher Self being called upon by the Divine to free all the different voices of the psyche (the children of Israel, the Awakening Self) from the bondage of the ego (Pharaoh).

This mystical level of interpretation became my pathway through the metaphysical gates of these ancient and sacred rites of inner and outer freedom, leading me to the discovery a personally transformative psycho-spiritual Passover experience. The final product of this endeavor was the creation of a Mystical Passover handbook or Haggadah (Kaplan, 2003) which I now use ever year at this time.

REFERENCES

Fishbane, M. (1998). The Exegetical Imagination: On Jewish Thought and Theology. Cambridge, MA: Harvard University Press.

Kaplan, M. A. (2003). A Mystical Passover: A Transformational Passover Haggadah. Pacific Grove, CA: Original Gravity.

Kenton, W. (1980). Kabbalah and Exodus. York Beach, ME: Samuel Weiser, Inc.

*Image: Mystical Sedar Plate revealing the inner dimensions of the physical symbols.

*Originally published on KabbalahBlog hosted by Enlightenment.com