Rabbi Yehuda Ashlag

Rabbi Yehuda Ashlag’s selected writings

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What is Spirituality?

Philosophy has gone through a great deal of trouble to prove that corporeality is the offspring of spirituality and that the soul begets the body. Still, their words are not acceptable to the heart in any manner. Their primary mistake is their erroneous perception of spirituality, that spirituality fathered corporeality, which is certainly a fib.

Any parent must some how resemble its progeny. It is this parent-progeny relation that is the path and the route by which its sequel extends. In addition, every operator must have some regard to its operation by which to contact it. Since you say that spirituality is denied of any corporeal incidents, then such a path does not exist. Thus, what regard can the spiritual have of the corporeal by which to contact corporeality and set it in any kind of motion?

However, understanding the meaning of the word “spirituality” has nothing to do with philosophy. How can they discuss something that they have never seen or felt? What do their rudiments stand on?

If there is any definition that can tell the spiritual apart from the corporeal, it belongs only to those who have attained and felt a spiritual thing. Those people are the genuine Kabbalists; thus, it is the wisdom of Kabbalah that we need.

Philosophy with regards to His Essence

Philosophy loves to concern itself with Him, and prove which rules do not apply to Him. However, Kabbalah has no dealings whatsoever with His essence, for how can the unattainable and imperceptible be defined? Indeed, a negative definition is just as valid as a positive one. For example, if you see an object from a distance and recognize its negatives, meaning all that it is not, that too is deemed as seeing and some extent of recognition. If an object is truly out of sight, then even its negative characteristics are not apparent.

If, for example, we see a black image from a distance, but can still determine that it is neither human nor a bird, this too is considered vision. If it had been even farther away, we would have been unable to determine that it is not a person.

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That is the origin of the confusion and invalidity of philosophy; it loves to pride itself in understanding all the negatives about His essence. However, the sages of Kabbalah put their hand to their mouth at this point, and do not give Him even a simple name, for we do not define by name or a word that which we do not attain. That is because a word designates some degree of attainment. However, Kabbalists do speak a great deal about His illumination in reality, meaning all those illuminations they have actually attained as validly as tangible attainment.

The Spiritual is a Force without a Body

That is what Kabbalists define as “spirituality” and that is what they talk about. It has no image or space or time or any corporeal regard. I think that philosophy has generally worn a mantle that is not its own, for it has pilfered definitions from the wisdom of Kabbalah, and made delicacies with its human understanding. If it had not been for that, they would never have thought of fabricating such acumen. However, it is only a potential force, meaning not a force that is clothed in an ordinary body, as it normally is in this world, but rather a force without a body.

A Spiritual Vessel is Called “A Force”

This is the place to point out that the force that spirituality speaks of is not the spiritual Light itself. That spiritual Light extends directly from His essence and is therefore the same as His Essence. It means that we have no attainment in the spiritual Light that we may define by name. Even the name “Light” is borrowed and is not real. Thus, we must know that the name “Force” without a body refers only to the “spiritual vessel.”

Lights and Vessels

Therefore, we must not inquire how the sages of the Kabbalah, which fill the entire wisdom with their insights, differentiate between the various Lights. That is because these observations do not refer to the Lights themselves; but rather to the impression of the vessel, being the above mentioned force, which is affected by the Light that meets it.

Vessels and Lights (the meaning of the words)

Here is where the line between the gift and the love that it creates must be drawn. The Lights, meaning the impression on the vessel, which is attainable, is called “form and substance.” It is attainable because the impression is the above form and the above force is the substance.

However, the love that is created by it is considered a “form without a substance.” This means that if we separate the love from the gift itself, as though it never clothed any gift, but only in the abstract name, “the love of God,” then it would be regarded as a form. In that event, the practice of it is regarded as, “Figurative Kabbalah.” However, it would still be regarded real, without any similarity with Figurative Philosophy because the spirit of this love remains in the attainment. It is completely separated from the gift, being the Light itself.

Substance and Form in Kabbalah

The reasoning behind this situation is that although this love is merely a consequence of the gift, it is still far more important than the gift itself. It is like a great king who gives an unimportant object to a person. Though the gift itself is worthless, it is the love and the attention of the king that make it priceless and precious. Thus, it is completely separated from the substance, being the Light and the gift, in a way that the work and the insights remain carved in the attainment with only the love itself. The gift itself, however, seems to be forgotten from the heart. Therefore, that aspect of the wisdom is called the “Figurative Wisdom of Kabbalah.” Indeed, this part is the most important part of the wisdom.

ABYA

This love consists of four parts that are much like human love: when we first receive the present we do not refer to the giver of the gift as one who loves us, all the more so if that someone is important, and the receiver is not equal to the giver.

However, the repetitive giving and the perseverance will make even the most important person seem like a true, equal lover. That is because it is a rule that in love there is no greater or smaller, and two real lovers must feel equal.

Thus, you can measure four degrees of love here. The first incident is called Assiya, the repetition of the giving is called Yetzira and the appearance of the love itself is called Beria.

It is here that the study of the Figurative Wisdom of Kabbalah begins, for it is in this degree that love is separated from the presents. This is the meaning of the words, “and create darkness,” meaning the Light is removed from theYetzira and the love remains without Light, without its gifts.

Then comes Atzilut. After it has tasted and entirely separated the form from the substance, as in, “and create darkness,” it became worthy of ascending to Atzilut where the form clothed the substance once more. Now, Light and love are once more together.

The Origin of the Soul

Everything spiritual is perceived as a separated force from the body because it has no corporeal image. However, because of that it remains isolated and completely separated from the corporeal. In such a state, how can it set anything corporeal in motion, much less beget anything physical, when it has no way to come in contact with the physical?

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The Acidic Element

However, the truth is that the force itself is also considered a genuine substance, just as much as any other corporeal substance in the concrete world, and the fact that it has no image that the human senses can perceive does not reduce the value of the substance, meaning the “force.”

Take a molecule of oxygen as an example: It is a constituent of most materials in the world. Yet, if you take a bottle of pure oxygen when it is not mixed with any other substance, you will find that it seems as though the bottle is completely empty. You will not be able to notice anything about it; it will be completely like air, intangible and invisible to the eye.

If we remove the lid and smell it, we will find no scent; if we taste it we will find no flavour and if we put it on a scale it will not weigh more than the empty bottle. The same applies to hydrogen, which is also tasteless, scentless and weightless.

However, when putting these elements together, they will immediately become a liquid, drinking water that possesses both taste and weight. If we put the water inside active lime, it will immediately turn as solid as the lime itself.

Thus, how can we determine about natural forces that they are not a corporeal substance just because they are not arranged in such a way that our senses can perceive them? Moreover, we can evidently see that most of the tangible materials in our world consist preliminary of the oxygen element, which human senses cannot perceive and feel!

Even the solid and the liquid in the tangible reality that we can vividly perceive in our world, might turn to air and fume at a certain temperature. Likewise the vapors can turn to solids when the temperature drops.

In that event, we should wonder, how does one give that which one does not possess? We clearly see that all the tangible images come from elements that are in and of themselves intangible, and do not exist as materials in and of themselves. Likewise, all the fixed pictures that we know and use to define the materials, are inconsistent and do not exist in their own right. Rather, they only dress and undress forms under the influence of conditions such as heat or cold.

The primary part of the corporeal substance is the “force” in it, though we are not yet able to tell these forces apart, as with chemical elements. Perhaps in the future they will be discovered in their pure form, as we have only recently discovered the chemical elements.

— original source: http://www.kabbalah.info/ —

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