Before The Beginning
The following is
a version of the creation cosmology of Kabbalah, which I have
compiled from several different Judaic mystical sources. It is an
exploration of one level of the hidden mystical story buried under
the traditional biblical story of creation. In creating this piece I
endeavored to create a general summary of Kabbalistic creation
cosmology and an overview of the elements of Kabbalah and their
relationship to each other and the related surface story elements
found in the Genesis story. These elements will be explored in more
depth in upcoming KabbalahBlog entries.
Before the Beginning, there was, is, and always will be EIN SOF, the
Divine field of eternal formlessness. (1)
Within the EIN
SOF, a yearning arose, a yearning for 'Face to gaze upon Face;' EIN
SOF wished to behold itself, so it withdrew itself (Zimzum) from one
place. A void appeared "...in which the mirror of existence could be
EIN SOF OR,
Eternal Light, surrounded the void and emanated into it, manifesting
ten distinct qualities or energies (the Ten Sefirot), in seven
phases (the Seven Days of Creation), through the vibration of ten
utterances (the Ten Sayings of Creation), along twenty-two paths of
resonance (the Twenty-two Letters of the Hebrew Aleph-Bet). (3)
During the sixth
phase of emanation (the Sixth Day of Creation), the Divine emanation
unfolded into the Four Worlds of Emanation (Azilut), Creation (Beriah),
Formation (Yetzirah), and Manifestation (Assiyah), with the ten
energies (Sefirot) unfolding in each world, creating the cosmic Tree
of Life, the pathway of Divine emanation through all the worlds. (4)
A Living Being
(Human Being) was created and formed in the image of the Tree of
Life. The Tree of Life lived within the Being and mirrored the Tree
of Life in all The Four Worlds; with the ten energies (Sefirot) of
Intention (Keter), Wisdom (Chokhmah), Understanding (Binah),
Compassion (Chesed), Strength (Gevurah), Beauty (Tiferet), Endurance
(Netzakh), Glory (Hod), Creativity (Yesod), and Nobility (Malkut),
unfolding in four levels of being: Spirit, Mind, Emotion, and
Within the Human
Being, the ten energies (Sefirot) emanated around the Three Pillars
of Energy, Balance, and Containment. (6)
The Human Being
entered a state of unconsciousness and the two outermost pillars of
energy and containment differentiated into masculine and feminine
energies. Thus the Human Being entered a realm of duality and began
its journey of experiential learning and growth through the world of
love and fear, and toward the return pathways back up the Tree of
Life, where one day, the Human Being would return to it's source,
the EIN SOF, and look upon it, Beloved to Beloved, Oneness to
Oneness, and finally, Face will gaze upon Face. (7)
(1) EIN SOF is
also transliterated as AYIN SOF and can be translated as: Without
End; Absolute All. It is the title of the Divine that is formless
and eternal, beyond space and time.
1979; Zinzum is also translated as contraction.
(3) It is also
said that when the Eternal Light penetrated the void, it filled it
to the point of shattering its boundaries, fragmenting the light
into a sea of endless sparks, which then gave birth to all matter
and form (This is the Kabbalah version of the Big Bang!). It is said
that every act of kindness returns one of those sparks to the
Source, and hence is an act of repairing the world (Tikkun Olam);
the Ten Sayings of Creation are the ten Divine utterances found in
the first chapter of Genesis, beginning with “Let there be Light.”
arrangement of the 10 Sefirot and the Four Worlds varies among
different schools of Kabbalah, and is depicted as either a single
tree of ten Sefirot whose elements are divided into four levels or
worlds, or a tree of ten Sefirot existing for each of the four
worlds, or a combination of the two. This version uses the
combination theory, holding that the four worlds exist within each
of the four World Trees (Halevi, 1979).
(5) Each of the
Ten Sefirot holds many layers of meaning and has been translated
various ways by different schools of Kabbalah. The mystical
cosmology depicted in this text uses the idea that the meaning of
each Sefirah shifts as they enter each of the Four Worlds; the
Sefirot depicted in this section represent the Divine attributes
that manifest within us. The traditional translation of the ten
Sefirot corresponds to the Tree of Life within the first world of
Azilut (Emanation): Crown (Keter), Wisdom (Chokhmah), Understanding
(Binah), Mercy (Chesed), Justice (Gevurah), Beauty (Tiferet),
Victory (Netzakh), Glory (Hod), Foundation (Yesod), and Kingdom (Malkut)
or Divine Presence (Shekhinah).
(6) The pattern
of the Tree of Life can be seen as a lightening flash zigzagging
down, and back and forth between three pillars or energetic
principles. These energetic principles can be seen as the interplay
between the energies of expansion, balance and contraction. The ten
Seferot are laid out as intersection points between emanating Divine
energies and these three principles or vertical pillars. In
descending order, Keter, Tiferet, Yesod, and Malkut exist on the
central pillar of balance, and the Sefirot pairs of Chokhmah and
Binah, Chesed and Gevurah, and Netzakh and Hod exist within the side
pillars of expansion and contraction. (More detail will be given in
the upcoming entry on the Sefirot.
(7) The journey
through the world of duality, represented by the Tree of Knowledge
of Love and Fear in the creation story, is a necessary learning
process to enable us to return to the EIN SOF, our source, and
become a mirror for its eternal light and love.
Z'ev ben Shimon
Halevi (Warren Kenton). Kabbalah: Tradition of Hidden Knowledge.
New York: Thames and Hudson, 1979.
Kaplan. Meditation and Kabbalah. York Beach, ME: Samuel
Daniel C. Matt.
The Essential Kabbalah: The Heart of Jewish Mysticism. New
York: Harper-Collins Publishers, 1995.
And what a
glorious journey it has been. Once the universal galactic twin flame
relationships transmuted into form and we began our decension to the
lower energetic frequencies, we became more and more diverse. The
early cultures of Mu and Lemuria were of an etheric humaness where
we held the great pillars of energetic frequencies within ourselves
and could create and manifest at will. Our life on Atlantis was of a
denser frequency and was more technological, and it is said that the
"fall" occured on Atlantis because of the synthetic merkebah fields
we created which caused much searing and tearing of the energetic
portals, thus causing our disconnection from Godsource. We have
carried the illusion ever since.
Yet the early
Egyptian cultures retained much of the historic evidence of our
early descension in the library at Alexandria until it was burned
down and most of it was lost. Yet we could still levitate and
teleport as evidenced by the great pyramids.
It was the loss
of the rememberance of our greatness which has created the illusion
of death, for the power of containment, balance, and expansion still
exists in all of us. We have only to reclaim our inheritance of
divinity, and our birthright of eternal life, to manifest again our
ascension to wholeness.
Each human who
recognizes this spark of divinity within and is willing to create
unity with their soul, reclaims this power. We have descended to the
furthest and densest frequencies in the universe and now it is time
for our return to wholeness.
What a glorious
time to be incarnate!
Thank you, Ted,
for sharing this variation/extension of the story of creation
inspired by the Hermetic Kabbalah tradition.
We are indeed on
a glorious journey.
I am trying to
locate a point of communication for Z'ev Ben Halevi (Warren Kenton).
As a student of Kabbalah, a professional astrologer, and a writer, I
am at an impasse concerning the position of the Moon at Yesod (Ha
Levi) and the Moon at Malchut (The Zohar according to the Soncino
translation). In order to continue my work I need to ask Mr. Kenton
what his rationale is for Moon at Yesod. Could someone at your end
please help me? I think he has a website for a school, but I cannot
locate it. Thank you so much.
Z'ev Ben Halevi
(Warren Kenton) is the Director of Tutors at the Kabbalah Society.
Their website is:
http://www.kabbalahsociety.org/. You will find information about
Mr. Kenton's lecture schedule, classes, books, audio recordings, and
contact information for the society director, who might be able to
connect you with Mr. Kenton or possibly convey your question to him.
In peace and