E.N.R. クリプトモネダス

"Everybody Needs A Retreat." - 雑記帳









It is important to realize that the Kabbalah is more about losing ourselves than about finding, becoming more other-centered and less ego-centered.

The literal translation of the word Kabbalah is 'that which is received.' To receive we must be receptive. We must open ourselves, creating a vessel in which to absorb that which we wish to understand or grasp, and in turn become part of Kabbalah.

To open the self to a higher reality, to view the spirit within the matter, to raise our consciousness to the point where our perception of reality is completely changed, and the divine within all creation is revealed.


カバラという言葉は「受け取られたもの」を意味する。人が何かを 受け入れるには受け入れる器が要る。何か理解したい、把握したいものがあるのであれば、己を開放し、受け入れ準備をしてカバラに入っていく必要がある。



A famed Kabalistic Master, the Tzadik of Zitshav, once observed regarding the Kabbalah that these three stages in its development can be related to a parable.



In a time when travel was a perilous and arduous venture and most people had never been outside their little village, a man journeyed to a distant land. Upon his return, he gathered together the people of his village and enthusiastically related the great adventures of his voyage. He spoke of a bird he had seen in a distant land, whose features were remarkable. For example, the bird's face was human; his legs were that of a giraffe. The villagers scoffed and dismissed his story as utter fantasy.



Inspired by the adventurers of his tales, a fellow villager set out on the same voyage determined to see the world for himself. Years later he returned to his village, a man of the world. Like the traveler who had so inspired him, he gathered the village folk and related his adventures. He too spoke of this fantastic bird, but the description was slightly different. The face of the bird, he said, was not actually human, although it closely resembled one, and the legs were long and spindly and definitely brought to mind the giraffe; however, they were most certainly not actual giraffe's legs. Upon hearing this man's story, the villagers were divided. Some wholeheartedly believed this man whose story was more convincing than the first traveler. Yet there were plenty of skeptics, to whom the story still sounded entirely contrived and unrealistic.



One of the villagers was determined to bring a final conclusion to the matter of this strange bird and undertook the arduous journey himself. Upon his return he gathered together the villagers and triumphantly proclaimed, the matter is settled! Whereupon he reached into his large bag and withdrew this strange and fantastic bird. This time there was not a skeptic to be found.



This parable relates to the three stages in the development of the theoretical domain of Kabbalah.

The author of the Zohar, the main body of Kabalistic thought, Rabbi Shimon Bar Yochai, was the first to describe the Divine presence and our relationship with the Ein Sof. In the Zohar, we find such strange and fantastic tales, such mythical and mystical configurations and images, that we can hardly believe.




In the 16th century, in Safed, the city of mystics, the Kabbalah began to take on a more comprehensive, detailed form and analysis. Patterns and systematic thought processes began to appear in Kabalistic literature.



Ultimately, with the birth of the Chassidic movement, Kabbalah has come to its full fruition. Chassidism is the mystical movement founded by R. Yisrael Ben Eliezer, the Ba'al Shem Tov. He brought the image of the Creator into reality. No longer were these mystical concepts farfetched and unrealistic, rather they became a concrete part of our everyday lives, affecting every facet of creation. Heaven was brought down to Earth.



The purpose of the Kabbalah is fraught with misconceptions. A popular misunderstanding is that the study of Kabbalah is meant to transform one into a psychic, or perhaps a clairvoyant, capable of miraculous and otherworldly abilities. This, however, is a misconception. The ultimate purpose in the study of Kabbalah is the perfection of the Self. Making the Self into a better, more expanded individual, more transcendent, more attuned to the essence and roots of one's soul, this is what Kabbalah comes to offer those who truly wish to receive it.



The criterion of the authentic and Kabbalistic journey is one that comes full circle and where one returns ultimately to the world of the here-and-now.

The Talmud tells of four sages who entered the mystical orchard and experienced a transcendental experience. Ben Azzai gazed and died. Ben Zoma gazed and was stricken. In other words, he went insane. Acher (the other) (nee Elisha Ben Avuyah) gazed and cut off his plantings, that is, transmogrified into a heretic. Rabbi Akiva entered and exited in peace. The orchard represents the higher spiritual realms. Rabbi Akiva was the only sage, amongst these four great sages, who was able to enter and exit the mystical orchard without being scarred. Being a man of great spiritual stature, a true and well balanced master, he realized that the objective is not to identify with the light and not return, physically, as Ben Azzai did, or mentally as Ben Zoma did. Nor, was it to feel personal release or ecstasy, but rather to go there and return here, with the proper wisdom to serve in the here-and-now. The journey is to come full circle into one's day-to-day life behaviors.








The primary objective of mystical thought is to make the person understand that there is nothing else besides the Infinite. Reading the various configurations, maps, and diagrams the Kabbalah presents, the person is supposed to be awakened to consciousness that all that really exists is the Ein Sof. There is a feeling tone that is to be aroused when we penetrate the truths of Kabbalah, and that is the feeling that the world as we tend to perceive it, as separate, independent of a creator, is but an illusion, and in reality there is nothing other than the infinite light. Having this notion in mind, consciously or even subconsciously, we are then able to conquer all our personal negative emotions and traits.

神秘思想の主目的は、無限以外、何もないことを人に理解させることにある。カバラが示す様々な配置図(※セフィロト)、地図、図像などは、エイン・ソフ(Ein Sof)が真の実在であることを意識に自覚させるための方便である。



R. Eliyahu ben Moshe Di Vidas, a 16th century Kabbalist, deposits that there are three primary negative traits, which may be considered the 'principal traits' from which all further dissention occurs. They are: haughtiness, stubbornness, and anger, all of which claim origin in the same source, that is, the ego. Ego is the fountainhead from which all negativity stems. The core of all corruption is that false sense of self/ego, which lives in an incessant state of what it thinks will cause its survival.


It is the ego which give rise to all negative emotions. For example, when a person becomes angry, it is the ego's way of showing its objection that it is not happy. The ego, when it feels it is threatened, is the one who protests: 'how can you do this to me,' which arouses the anger.

The fear of annihilation is the constant condition with regards to the ego. Anger is but a manifestation of a persons preoccupation with his imaginary presumptions of survival. The total involvement with the illusory 'self' is the root of all negative emotions.(中略)




In the place of seeing the ego as a real enemy who needs to be engaged in battle in order to be overcome, we begin to realize that there is nothing besides the Light, and everything else is simply a concealment of that truth.

Such is the Kabbalistic approach for self-perfection. It does not deal with the negative head-on, nor does it deal with it at all. Rather it goes to the source of all problems, the I/ego, and by extension, the entire physical reality, and it demonstrates how, in fact, these seemingly independent realities are but a camouflage. By realizing this, our negativity is more easily overcome.








Ayin ("nothingness", related to Ein-"not") is an important concept in Kabbalah and Hasidic philosophy. It is contrasted with the term Yesh ("something/exist/being/is"). According to kabbalistic teachings, before the universe was created there was only Ayin, and the first manifest Sephirah (Divine emanation), Chochmah (Wisdom), "comes into being out of Ayin."

In this context, the sephirah Keter, the Divine will, is the intermediary between the Divine Infinity (Ein Sof) and Chochmah. Because Keter is a supreme revelation of the Ohr Ein Sof (Infinite Light), transcending the manifest sephirot, it is sometimes excluded from them.



セフィロトの木(Sephirothic tree)、 生命の木(Tree of Life)とも呼ばれる。創世記(2:9以降)に出てくるエデンの園の中央に植えられた木のこと(出典:http://www.walkingkabbalah.com/kabbalah-tree-of-life-sephirot/)。


Ayin is closely associated with the Ein Sof ("no end", "without an end"), which is understood as the Deity prior to His self-manifestation in the creation of the spiritual and physical realms, single Infinite unity beyond any description or limitation.

From the perspective of the emanated created realms, Creation takes place "Yesh me-Ayin" ("Something from Nothing"). From the Divine perspective, Creation takes place "Ayin me-Yesh" ("Nothing from Something"), as only God has absolute existence; Creation is dependent on the continuous flow of Divine lifeforce, without which it would revert to nothingness.