(1st draft: this text may have been updated in the book version of Reincarnation protocols)
A few years ago, I lived in a house that was directly across the road from a Jehova’s Witness church. For the most part of our 2 year tenancy, the followers kept to themselves, to the point we didn’t really notice when ever they were in congregation. Then one day I recieved a knock on my door: it seemed I wasn’t going to completely escape being told about their watchtower magazine subscription after all. I should point out that my grandfather was a Jehova’s Witness right up until the point my mother needed a blood transfusion after being hit by a car when she was a small child, in which he gave up the belief in order to save her life, so, although I respected people believing in whatever they wanted to believe in, becoming a Jehova’s Witness was towards the bottom end of my to life’s to do list, to put it nicely.
So here I was confronted by these two well meaning people – an elderly father and his middle aged daughter – who told me how they had become saddened at the fact the world had forgotten God’s real name which was actually Yahweh. I politely declined their invitation to know their God, they left and that was that….all for about 2 minutes when I decided maybe I had been too quick dismiss them and figured I’d listen to what they had to tell me. I ran outside and caught them at my driveway. What followed was me giving them a 30 minute lecture on everything I knew about Yahweh that I had picked up from my studies into the Kabbalah over the years: that it wasn’t God’s name but rather the “four lettered vibration of God that brought our material plane into manifestation” (I hadn’t told them I’d met what could be equated to the big guy only a few short years previous, figuring they weren’t ready for that conversation yet).
By the time I was finished both their mouths had fallen wide open, and all they could respond was “how do you know all this?” To which I replied, albeit, rather vaguely, that it was something I had studied. The old man was so impressed that he wanted me to come to his church and preach to his congregation everything I had just told them. Yes, that’s right, he wanted me, a self proclaimed occultist, to go his Jehova’s Witness church and preach what is essentially Jewish Mysticism to the church’s followers. I had a little chuckle to myself and politely declined the offer, as appealing as that little escapade would have been for me.
Unfortunately stereotypes found within mainstream religions such as Jehova’s Witnesses have branded the pursuit of knowledge such as those dealing with occult subjects as being under the influence of evil, that it has created a self perpetuating ignorance of the fact that these subjects actually run supplemental their belief systems. So now I aim teach the underlying principals of occult philosophy here, outside of any specific religious faculty and let you decide whether or not there is anything truly “evil” about them, or if they, perhaps, may provide a more profound way of dealing with the same concept of our “creator”, and hopefully make you wonder if the persecution of those who ponder these concepts is just a tad over the top.
The Kaballah is a Jewish mystical tradition which deals with the acquisition of “occult” – hidden – knowledge and the understanding of the essence of “God”. The traditional Kabbalistic understanding, suggests that the knowledge started with Adam during the time of Eden, and that it was handed down to only an elect few “tzadikim” (righteous ones) who were tasked with the privilege of its oral preservation. Other variations of its source suggest it was given to Moses by God, on Mount Sinai during the 13th century BCE.
Though the central concepts of the Kabbalah were in existence prior, the actual word “Kabbalah” did not come into use until around the 12th or 13th century where it was used to define the mystical thoughts and practices of Jewish philosophy. Over the centuries, as the Kabbalah system evolved, different variations of the system came into existence.
During the renaissance, however, the Kabbalah began entering into the non Jewish community where it was picked up by Christian Hebraists and Hermeticists alike. This led to the branching of the Kabbalah into three distinct groups where its core concepts became entwined with those of Gnostic ideology and western esotericism: the Christian version, which became known as the “Cabbalah” and went on to influence some – not all – Freemasonry, and the Hermetic version which became the “Qabbalah” and went on to influence the “magic” movement of the early 20th century and other secret societies such as the Hermetic Order of the Golden Dawn, Aleister Crowley’s Argentum Astrum and the Ordo Templi Orientis, Madam Helena Blavatsky’s Theosophical Society, and even Rudolph Steiner’s (who the infamous Steiner schools are named after) Anthroposophical Society. So, as a general rule, the first letter of the word can be used to identify what ideological branch one is dealing with. Sort of.
Because it had thus acquired these connections to occult systems of magic, divination, alchemy and those dealing with the “supernatural world”– systems which were expressly forbidden within the more common Judaic culture – , the Kabbalah as a whole eventually found dismissal from Judaism, and became a conceptual tool only really used by a few select “elite”, after its study was banned, which wasn’t lifted until the 16th century.
By the late 19th century, however, the “Kabbalah” had become such an integral part of the aforementioned secret societies that whole curriculums were created around its concepts, the knowledge of which was directly correlated and translated to their systems of rank. A newly initiated Neophyte, for example, could not progress to the next grade of Zelator until certain information on the Kabbalistic tree of life had been committed to memory and acted upon through meditation. And so it was for the higher grades: through the climbing of the hierarchal ladder, one was given more knowledge of the Kabbalah to commit to through meditation in the hopes they would eventually have an experience in which the secrets of “god's” essence was revealed to them.
Thus these societies became western schools of mysticism, who intermingled the idea that through the climbing of the ladder, one was “transmutating” themself into a higher divine aspect, the underlying principle behind what they deemed as “Alchemical workings”
Where it gets confusing is that although the Christian and Hermetic variants gave us a clear distinction of their ideas involving the Kabbalah with the changing of the first letters, by the time they had come around the Kabbalah had in fact already “evolved” over many centuries and as such there were many different variations that were in use by Jewish scholars before them – some claim even up to 12. The most applicable to this book is Lurianic Kabbalah – named after the Jewish Rabbi who preached it in the 16th century, Isaac Luria – as it is the first of instance of the Kabbalah that allowed previously “unsystemized” concepts such as reincarnation and the idea that man’s existence in this world as a corrupt and broken aspect of divine creation in need of “fixing” to be explored more thoroughly.
This is where Lurianic based Kabbalistic philosophy differs from other Kaballistic branches and it is for this reason that it very definitely follows a consideration that it is completely separate and “heretical” branch of the Kabbalah in the eyes of Jewish practice. It was also thought to have been considered the cause of the Sabbatean mystical heresies of the 17th century.
My interest in the Kabbalah began during my youth, driven by a desire to understand the “hidden” or “occult” world I had been exploring through lucid dreaming. Somewhere along the lines my research into OBEs brought me into the fold of secret society literature and its relation to the Kabbalah as well as Gnostic ideology, although, admittedly, the latter was never something I committed much of my attention to.
So, at the time of my “mystical experiences” (which I consider as being instances of revealed “Gnosis”) most of my understanding of this system could have been defined as a mixture of Medieval Kabbalah (predating the Lurianic version) mixed in with bits and pieces from Hermetic Qabbalists. The argument of it stimulating experiences of the reincarnation traps can therefore be put to rest. The reader should understand that I am in no ways an expert in its content, neither do I consider myself as a follower of the Jewish faith: I am just simply someone who had an interest in this particular aspect because it was an integral part of Alchemy which I was using as a basis to develop my own philosophies on the soul, as well as the metaphysical universe and its possible mechanics, after this rather loose initiation into its content. Much of what I know on the Kabbalah is therefore self taught knowledge I picked up from cross referencing many various resources over the years, many of which I have come to forget the exact source. For that I apologise.
What I can state is that one should be aware of the precise origin of the Kabbalistic system they are studying, as it can introduce a measure of confusion when dealing with certain attributes of the tree of life: take this from someone who learnt the hard way.
So what exactly is the Kabbalah?
Although its practitioners view it as knowledge coming from the times of Eden, historically Kabbalistic ideology can be traced back to the Zohar – a 13th century group of texts that acted as a commentary on the mystical, cosmological and psychological aspects of the Torah (the 5 books of Moses). The Zohar, its author claimed, was a recording of the teachings of the Tannaitic Sage Simeon Ben Yochai, and became the foundation of which all Kabbalistic thought was derived, though it was also heavily influenced by a book called the Sepher Yetzirah.
The Kabbalah itself centers around the idea that the essence of god is a like a limitless light/ energy source and that this light is responsible for creation. This light was called the Ain Soph Aur or Ein Soph Aur, and it was considered by them as the highest exalted principle of the divine will.
In other words, “God” wasn’t a figure with a personality, scraggly beard or a human like character per se, but rather an unseen creative force that was responsible for bringing everything inside of and outside of the material plane into existence. This concept is relatable to the Gnostic idea of the Monad, in which Jesus allegedly described to John (in the Apocryphon of John) as the “Monarchy with nothing above it, that was unquantifiable due its “transcendent ineffability””. Further scrutiny into the similarities of the Kabbalah to Gnosticism will be discussed later on.
It is important to understand this concept of the Ain Soph Aur, because the Kabbalah deals with abstract meanings that do not hold a definite specificity: it is up to the practitioner of Kabbalistic theory to decipher its meaning on his or her own terms through their experiences from using it, rather than allow a definite expectation of experience.
This is where I believe the importance of having a process by which to properly categorize information – such as my Leverian Theology – becomes important, as it allows such experiences to be conceptualized within the confines of a systematic model. To put it simply, it allows one to remove themselves from the 1st person viewpoint and watch from the perspective of a 3rd person one instead. One may understand this as removing subjectivity from the equation so that it may be analyzed objectively.
Getting back to the Kabbalah, it was believed that before creation started, all that existed was the Ain Soph Aur’s own essence. Through the contraction of this essence, the Ain Soph first created a vaccuum and into it projected a ray of its own self. Emanating from this ray were 10 concentric circles which became known as the persona or “first stage” of the Adam Kadmon – the personality of the soul.
At the second stage, the Adam Kadmon became enclothed in a body that took the form of human characteristic, though it was not of a physical substance but, rather, composed of the “light” of the Ain Soph Aur, constrained by its potential to create “future existence”. Thus the second stage of the creation of the Adam Kadmon was said to have dealt with the creation of the formless “human” archetype, that had a “personality” instilled within it from the first stage. Note here that Adam Kadmon is not the same as Adam Ha- Rishon, the first physical “man” as mentioned in the book of Genesis.
From this archetype, it was said the Adam Kadmon emanated from itself a “realm” called “Atziluth” which was considered as the closest realm towards god/ the Ain Soph Aur. It was considered as a realm of pure divinity and is the first of the “four Kabbalistic worlds of creation”. The beings that dwell in Atziluth are said to be overwhelmed by the divine light of the Ain Soph Aur so much so that they become “unaware” of their own existence.
From the realm of Atziluth, the second realm of Briar was then created – rather than emanated – and was said to be the abode of the “permanent” arch angels, who – unlike the beings from Atziluth – were dimly aware of their own existence.
Next came the realm of formation, Yetzirah, which took the remnants of matter left over from Briah and shaped into the basic elements. This realm was said to house “non – permanent angels” and is synonymous with Carl Jung’s concepts of the shadow self; consciousness within this realm is considered as being half good and half evil of which the battle for one to appease the other is fought through our desire to feed our emotions. In this context, it becomes metaphorical of a realm that is responsible for our “hotheadedness”. Jung allegedly borrowed a lot of his ideas on archetypal psychology from alchemical texts that dealt with Kabbalistic ideology. In the later decades of his life, Jung began to recognize psychological aspects present within Kabbalistic symbology, and dedicated much of his time to studying them.
The final created realm is that of Assiah, the world of action and the world we currently exist in and call the physical universe. The Kabbalists believed it was ruled by the Ophanim – the wheels of eyes as seen in Ezekial’s vision of the chariot. Several lucid dreamers I have spoken to, including my wife have mentioned seeing and interacting with these same gyropscopic wheels during their expeditions, though my own experiences are limited to ”standard” angels that have four arms.
These four worlds were considered by the Kabbalists to represent the 4 lettered “word” or “vibration” of god that brought our existence into being. The Greeks called this the “Tetragrammaton” (tetra meaning four and gramma meaning letter). For each of the letters the Kabbalists ascribed a Hebrew letter: Yod for Atziluth, He for Briah, Waw/Vav for Yetzirah and He again for Assiah: (read from right to left) יהוה
When transliterated into English, this word becomes YHVH (Y{od} H{e} V{av} H{e})or YHWH (Y{od H{e} Waw} H{e}), the vocalization of which is now accepted as being either “Jehovah” or “Yahweh”, respectively – the above is exactly what I had communicated to those Jehovah’s Witnesses and is why they wanted me to lecture their congregation.
So now we have a rudimentary understanding of the idea that the “light” or “essence” of god emanated from itself the personality of the soul and formed it into the physical manifestation of man as it cascaded down from “heaven” through the four realms into that of our material world, we can start to get an idea that the ten concentric circles first emanated with a soul’s personality can be thought of as the 10 archetypes of certain characteristics of said soul. We call these the Sephiroth, and can liken them to spheres which are represented by each of the circles.
The Sephiroth are then arranged into portions associated with each of the four worlds to create a “blueprint” of how our personality has been shaped through divine providence. We place three Sepiroth in Assiah, Briah and Yetzirah, and one within Assiah. This gives the idea, that certain traits of the human personality are influenced at a higher “realm” through their associated archetype, all eventually condensing in the “kingdom” of the material plane, ie “earth”, referring to both the planet and element at once.
In the context of Lurianic Kabbalah, these 10 spheres are considered as broken characteristics of the divine intelligence that is the Ain Soph Aur: the potency of the Ain Soph Aur was said to have shattered the vessels by which its light entered and thus these pieces “fell” through the four worlds into Assiah (as opposed to earlier Kabbalistic thought that this descent was done willingly): the fragments are absorbed and are seen as the animating source of the subsequent Four Worlds in stable Creation where they remain animated by their divine sparks unawares of their divine dependence. The task of man is therefore to repair the vessels now scattered from Assiah to Briah through discipline of thought and action in order for one to enter the divine realm of Atziluth and return their essence to the greater pool of energy that is the Ain Soph Aur. This process was known as “rectification”(Tikkun).
The sephiroth were thus broken down further into three “Pillars” which represented the different aspects of consciousness during its spiritual development. The pillars also describe the ever changing nature of the sephiroths’ interactions with one another.
The left hand pillar of severity symbolizes the purification and refinement of one’s consciousness and emphasized the importance of discernment and self discipline in spiritual growth, and was equated with the feminine aspect.
The right hand pillar of mercy symbolized the opening and expanding ofconsciousness and emphasized the importance of love and compassion in spiritual growth, and equated to the masculine aspect.
The middle pillar of symbolised the ideal state of spiritual development, where opposing forces are integrated and reconciled, and was considered to be an equilibrium when it came to the masculine and femine.
The object was thus to act and think in such a manner that would be balanced through the middle pillar. It should be obvious from the above paragraph that the Kabbalah displays hints of Jung’s concepts of the Animus and Anima.
The below table shows how the sephiroth archetypes of our soul’s personality are arranged into the four worlds and the three pillars, as the essence of Ain Soph cascades down through those worlds.
The sephiroth were then given pathways which were used as a conceptualization tool to understand how one sephiroth may influence or be influenced by others in the system. This diagram became known as the “Kabbalistic Tree of Life.”
Now, this is a point at which more confusion may be sowed into Kabalistic study if careful attention is not paid, because as well as there being different variants of Kabbalistic ideology (which existed long before its diagrammatic representation of which the Tree of Life is), there is also discrepancy in the way in these pathways may be arranged.
The first diagram to show these pathways came from a man named Johann Reuchlin – a scholar of Greek and Hebrew and the son of a Rabbi who was an official to the Dominican Monastery – in 1516 which showed a single pathway from the 9th to the 10 spheres. This particular diagram only showed 17 paths in total.
The diagram was subsequently reworked into a later variation by Francis Zilletus (Francesco Ziletti – a publisher) in 1573, which, again only contained 17 paths, but now had three of them connecting Malkuth to the 7th, 8th and 9th spheres.
Between 1652 and 1654 Anthanasius Kircher published a variation of the 22 path designs of unknown authors found in Moses Cordovero’s Pardes Rimonim (Cordovero was the teacher of Isaac Luria, whose work was considered as the first accepted systemization of the Kabbalah ), and between 20 to 30 years later Christian Knorr Von Rosenroth - who had become convinced of it “containing proofs of the doctrine of Christianity” – published yet another version of this which included the 11th sphere of Daath (said to represent the 10 spheres working in conjunction with one another: all archetypes functioning as a singular unit).
Although this may sound confusing, what it means is that there are essentially two distinct versions of the Tree of Life that came into circulation: Reuchlin’s Malkuth with one path and Zilletus’s Malkuth with three. As far as I can tell, it was a combination of Zilletus 3 path tree (likely the one found in Kircher’s Oedipus Aegyptiacus) with Von Rosenroth’s concept of Daath that went on to influence Hermetic literature and those people involved with Hermetic “Secret” Societies such as Mathers/Woodman/ Wescott (the Hermetic Order of the Golden Dawn’s founders) and Aleister Crowley to name but a few. As far as the placement of the Hebrew letters within the paths, Kircher’s seems to be the first one in which the letters were bastardised, likely owing to him trying to syncretise too many systems into its original concept.
This may be fine depending on what one hopes to achieve by using the tree, but in the context of Alchemy – specifically that which deals with Platonic and Pythagorean Philosophy that ultimately went on to influence Gnostic ideology – Zilletus’s variation seems somewhat flawed. We will explore the reason why in a later chapter.
It makes more sense, in my opinion to follow Reuchlin’s original one path Malkuth as he was in possession of and directly able to translate (through his knowledge of Greek and Hebrew) manuscripts he inherited from Giovanni Pico della Mirandola – the founder of the Christian Kabbalah Tradition, which was a key tenet of early modern Western Esotericism, and the author of the “Manifesto of the Renaissance”. Even Cordovero’s qualifications in Jewish study suggest his version is to be considered over the publisher Zillettus’s version.
Now that we have made the distinctions between the various versions,
we can take a look at the importance of these pathways and how they are directly correlated to the 22 letters of the Hebrew alphabet (excluding the final letters) through the magical system known as Gematria.
In Gematria each letter is ascribed a numerical value, which is added together with every other letter in a word to produce a specific value. Words that had an equivalent value were considered to be “energetically the same”. For example, the four lettered vibration of god (the Tetragrammaton) has a value totaling 1381, meaning that any other word totaling this same value would carry the same energetic signature as the “word of god”. Gematria thus allowed energetic similarity to be encoded in words which would change through the progression of a developed sentence.
But Gematria is just one aspect of the layered complexity of the Tree of Life. One of the most important concepts when dealing with occult literature is understanding the division of the Hebrew letters into 3 separate groups which represent one of the “3 dimensions of created reality”: time, space and soul. These groups are defined as the 3 Mother/Primary letters (time), the 7 double letters (space), and the 12 Simple/ Elemental letters (soul).
Such associations are made in the Sepher Yetzirah (The book of Formation) which was a book ascribed to Abraham – Modern scholars still can’t agree on its actual origins but some scholars suggest it is from the 3rd century) –which explains the creation of the universe in a similar context to the Kabbalah, and can be considered as the bridge between it, Gnostic Ideology and Platonic Alchemical Philosophy given it is essentially a treatise on mathematic and linguistic theory.
By reading its opening paragraph we can find the similarities with Kabbalistic thought, and a source for such an influence:
“By thirty-two mysterious paths of wisdom Yah has engraved [all things], [who is] the Lord of hosts, the God of Israel, the living God, the Almighty God, He that is uplifted and exalted, He that Dwells forever, and whose Name is holy; having created His world by three [derivatives] of [the Hebrew root-word] sefar : namely, sefer (a book), sefor (a count) and sippur (a story), along with ten calibrations of empty space, twenty-two letters [of the Hebrew alphabet], [of which] three are principal [letters] (i.e. א מ ש), seven are double-sounding [consonants] (i.e. בג"ד כפר"ת) and twelve are ordinary [letters] (i.e. ה ו ז ח ט י ל נ ס ע צ ק)”
Further on in the Sepher Yetzirah we are told the 3 mother letters were also representative of the seasons (Summer, Winter and the two intermediaries of Spring and Autumn combined). Summer, because of its hotness, is also associated with the element of Fire, Winter with Water and the intermediaries with Air. Earth is not represented as it existence is implied through our existence in the material plane, Assiah/the sephiroth Malkuth.
Regarding the 3 mother letters, the Sepher Yetzirah also tells us:
“These three mothers again represent in the Microcosm human form, male and female; the Head, the Belly, and the Chest…”
Regarding the 7 doubles:
“Seven doubles - how are they combined? Two "stones" produce two houses; three form six; four form twenty-four; five form one hundred and twenty; six form seven hundred and twenty; seven form five thousand and forty; and beyond this their numbers increase so that the mouth can hardly utter them, nor the ear hear the number of them. So now, behold the Stars of our World, the Planets which are Seven; the Sun, Venus, Mercury, the Moon, Saturn, Jupiter and Mars. The Seven are also the Seven Days of Creation; and the Seven Gateways of the Soul of Man—the two eyes, the two ears, the mouth and the two nostrils. So with the Seven are formed the seven heavens, the seven earths, and the seven periods of time; and so has He preferred the number Seven above all things under His Heaven.”
And regarding the 12 simple letters:
“The simple letters are twelve, namely: Hei, Vav, Zayin, Chet, Tet, Yud, Lamed, Nun, Samech, Ayin, Tsade, and Quph; they represent the fundamental properties, sight, hearing, smell, speech, desire for food, the sexual appetite, movement, anger, mirth, thought, sleep, and work. These symbolize also the twelve directions in space: northeast, southeast, the east above, the east below, northwest, southwest, the west above, the west below, the upper south, the lower south, the upper north, the lower north. These diverge to all eternity, and are as the arms of the universe.
What the sepher yetzirah is describing to us is that essentially the idea that Adam Kadmon (personality of the soul of man) is made manifest through the body of man (Adam Ha-Rishon) himself, ie “god created man in his image”.
Through the associations the Sepher Yetzirah makes, we can derive the primitive version of the Tree of Life and superimpose it over the body of man:
We can now start to get an idea that Kabbalists were using the Tree of Life as a metaphorical representation of an incredibly complicated and multifaceted concept dealing with the creation of the “soul of god” and how it was instilled within the “body of man”.
This is where the inconsistencies of Kircher’s verison of the tree become apparent: The Sepher Yetzirah specifically states to cut the vertical axis of the Adamic body into three separate portions at the head, chest and belly (representing Shin/ Fire, Aleph/ Air and Mem/ Water). It makes sense that these slices would divide the body into 4 horizontal groupings, as depicted in Cordovero’s version of the Tree of Life, because this then provides an elemental association with each of the four worlds: Atziluth = Fire, Briah = Air, Yetzirah = Water, Assiah = Earth (Implied).
This also aligns the 7 vertical pathways with the seven planets/ days of the week and better describes their influence on the pillars.
Hence why Cordovero’s Tree of Life makes more sense than Kircher’s : Cordovero makes a very clear and nice distinction between the 3, 7 and 12 arrangement of the Hebrew letters within the tree “branches”. By moving the mother letters into the paths of the planets and zodiac signs and visa versa, Kircher has inadvertently thrown the whole structure out of balance.
The following comparison shows how Kircher’s placing of the letters no longer follows a logical process, but Cordovero’s (which follows the Adam Kadmon depiction from the Sepher Yetzirah) does. We’ll use colours to make an easy distinction between Hebrew letter groupings: green for the mothers, yellow for the doubles, and blue for the simples.
Given that they were linked to the “ten most archetypal and irreducible
states of existence”, the system of Gematria is comparable to a programming language or “syntax” that controlled the interactions between the archetypes within man’s own consciousness, which was, as has been mentioned, considered as inextricably linked to time and space.
The act of writing, through Gematria thus can be thought of as a means to “program” ones reality through the written word. Hence the Tree became the foundation upon which practically all Hermetic philosophy dealing with concepts such as magic and alchemy was built upon, regardless of whether or not they were using a flawed diagram.
It is important to note here that the Sephir Yetzirah didn’t specifically mention the Tree of Life. It simply provided descriptions that the Kabbalists later interpreted as the tree, so the idea that the tree itself is flawed in the Kircher inspired diagrams may not particularly matter.
If we look closely at what the Sepher Yetzirah actually says, we come to find that it is giving description of the characteristics of a non determined object that has 3 dimensions, 7 side/directions, and 12 boundaries.
The American occultist and Freemason Paul Foster Case interpreted this object to be a cube and called it the “Cube of Space”. Case argues that the 3 dimensions are representative of the X Y and Z axis a cube occupies, with the 7 sides representing the six sides and center and the 12 boundaries its edges. Whilst Aryeh Kaplan – responsible for the most authoritative translation of the Sepher Yetzirah into English – agrees with assessment, other authors suggest it really referencing an octahedron.
As the tree of life is not meant to be viewed as a static image, and the Sephiroth are supposed to be considered as ever changing and ever moving, we can expand Case’s cube to imply a 4th dimensional tesseract. We can do the same with the octahedron argument, though documentation on its 4th dimensional representation is slim owing to the complex nature of such a concept. As the tesseract is part of the octahedroid family, we can, however, argue both as being somewhat correct.
But such an argument is irrelevant. The take away is that the cube of space has come to be known as a psychological model of human reality as it is experienced by the psyche. We can derive from this association the idea that our experience of the “3 dimensions” of reality as being the product of the tesseract’s 4th dimensional movement, and the soul as being the combination of that complex 4D object’s “parts”. In other words “we are the products of a higher dimensional system of operation”, and that system of operation is what our soul is. Another way of looking at it would be a machine of consciousness that produces an output of experienced reality according to its input (the archetypes/ Sephiroth). Our experience of 3 dimensional reality, thus comes to be contained “within the cube of space”, while our soul moves that cube through “time” through the continuous movement of the archetypes that define such a reality experience. We can now see the cube of space as a fusion of two contradictory concepts: that of space and psychology – or, mind over matter. It becomes apparent that the Sepher Yetzirah has given us a model by which to provide coordination to a non-quantifiable substance – the mind – which could be compared in a similar manner to Gnostic interpretations of the “Demiurge”, or its modern day equivalent “Simulation Theory”.
If you have read this far, then congratulations you now hold knowledge that would have seen you exhiled as a “heretic” by the Roman Catholic Church during the times of the Renaissance. I think therefore I am.... a heretic.
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