The Qabbalah came out of Egypt.

Seperha Zohar (The Book of Splendor)
Coming Forth By Day – Misrepresented as: The Egyptian Book of the Dead

Christianized the Zohar/Kabbalah injecting into it those idioms of the trinity; the fall; original sin and redemption, claiming Kabbalism’s roots within the later Christen movement, thus ignoring a more ancient Egyptian connection.

Kabbalah was at first concerned with the description of a deep, contemplative experience and the developing Kabbalah was heir to a strong, mythically inclined Gnostic heritage…

The Kabbalah, is neither totally Jewish, nor is it a religion. I prefer to couch it in modern verbiage as: technology of and for the soul. It is only Jewish in foundation, simply because Akhenaten/Moses brought it out of Egypt. The Hebraic lingo in which it is currently found is the only surviving form by which it can be conveyed to the mind. Other shattered pieces of this technology are reflected within its Indian counterpart of Kundalini which matured into Ayurvedic principles, with more of this light being evident within the art of acupuncture.

Much of this was lost in the massive and sudden meltdown of the last age, thrusting a high social structure to retreat into caves and reemerge as a new iteration at the marker of Zep Tepi.  At other stages along the way, church and state in effort to monopolize knowledge unto itself, while maintaining a population of slaves on bended knee, in the process spawned a genesis of fanaticism whose disturbances manifestly destroyed repositories of planetary history, such as burning the Alexandrian library in Egypt, with the more recent trashing of the Baghdad museum following the U. S. invasion of Iraq.

The first order of High Science is: Gnothi Seauton.

It was the High Science of the Gnostics, who rediscovered it within the geometry of the mystical Kabbalah – later 1930’s – and framed it in a more contemporary mental setting – comprehensible to the western thinking faculties – by CG Jung, Israel Regardie, with Aleister Crowley having found its roots buried deep within ancient Egyptian symbolism.

Mechanistic science simply allows no room for any experience beyond what the sensory organs perceive, which are tuned solely to measure finite energy events in 3D space; birth and death of form. From this limited framework of perception, the sensory organs measure and see the body as a simple combustion engine, period! Therefore, we are presented with an incomplete image of ourselves. Subsequently this limited perspective has boxed the western thinking processes into a rigid, materialistic cage; psychologically speaking, it is the ego which enjoys the cage – the material world – metaphorically, keeping the blinders to the higher order pulled shut. In the process, the mechanist scientist has become a prisoner of his own dogma, who perceives only those, illusions of the senses, which he can touch and measure.

On the other hand, this higher science is not something to be approached with an impure heart, without ones psyche becoming shredded. In other words, it is not a pool for which the curiosity seeker will be allowed to dip his ego into and expect to survive. There are plenty of examples of this in history, where the blind Gollum animal, seduced by the magnificent power imbued shiny object, has ended up shredding itself within the clutches of its own delirious ego, dragging all who follow along into the abyss.

Until ‘science’ is wrested loose from the monopoly brutish minds have maintained over universal forces, who seek to weaponize every marvelous aspect of Mother Nature that bubbles to the surface of the collective; then secret that knowledge away into its ubiquitous, nefarious dark cloud of national security, we will all remain as prisoners.

MerKaBah Mysticism

2 Responses to Kabbalah

  1. Abhay says:

    Netilas Yadayim According to the Zohar by Rav Daniel Travis The Zohar elucidates more on the nautre of the impurity that rests on one’s hands each morning: “The secret of the mitzvah of netilas yadayim is as follows: There isn’t a person in this world who does not experience the taste of death each night. While a person is sleeping, his neshamah leaves his body, and a spirit of impurity rests on him. Upon the return of his soul, the impurity leaves his body, but a small amount remains on his hands, making it dangerous to touch one’s eyes or other orifices. When a person washes his hands the impurity departs, and he is considered to be holy” (Zohar Vayeshev 184b as cited in Beis Yosef 4:8-11). We can infer from this Zohar that the essence of netilas yadayim is to remove the spirit of impurity that rests on one’s hands each night. Although the Zohar contains some of the deepest secrets of the Torah, it is not always the final word in halachah. Nonetheless, regarding the mitzvah of netilas yadayim, many of the halachos stem from the Zohar. Due to the implications of the Zohar’s explanation regarding the dangerous impurity that rests on one’s hands, a person should try to remove this spirit as quickly as possible, for the spiritual ramifications of neglecting to remove this impurity are extremely severe. If possible, a person should not even get off his bed before he has washed his hands. For this reason there are those who prepare a bowl and a washing cup filled with water near their beds (negel vasser) each night (Mishnah Berurah 1,2). When washing for bread, if a person pours a revi’is of water on each hand, it is sufficient to wash each hand once. Since many people are unfamiliar with this halachah, and according to the Vilna Gaon one must wash an additional time, many people today have the custom to always wash each hand twice (heard from Rav Moshe Sternbuch). However, when removing impurity, everyone agrees that one must pour water on each hand three times (Shulchan Aruch 4,2), and according to the Gra one must add a fourth (Mishnah Berurah 4:8,10). Based on the Zohar’s teachings concerning the impure spirit on one’s hands, this impurity is transfered to the water, rendering it a spiritually dangerous entity. As a result, a person should not get any benefit from this water. Rather, he should spill it out in a place where people will not come into contact with it (Shulchan Aruch 4:8-9).


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