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4. Core Teachings of the Mystical Qabalah

F. The Qlifoth (Shells of Embodied Consciousness)

Consciousness manifests substantially in the four worlds as different shells of embodied existence (p.qlifoth, s.qlifah). The qlifoth of embodied human consciousness correlate with the qlifoth of divine consciousness embodied as the planes of existence. The qabalistic qlifoth can be correlated with the Vedantic shariraThe Nefesh corresponds to the Sukshma Sharira, the Geviyah to the Sthula Sharira, the Ruach HaQodesh to the Karana Sharira, and the Neshamah to the Mahakarana Sharira. (bodies) and the Vedic koshas (sheaths). As the empowered substance of consciousness manifesting in the four worlds, the qlifoth co-exist like the layers of an onion in reverse, differing from one another in size, density, and rate of vibration. Each qlifah makes its imprint on the next, denser shell. One might also envision the analogy of each shell casting a shadow that materializes as a successively denser shell. In ascending the Tree, the individuated consciousness expands through the successive shells, with their respective states and stations, and their associated powers.

The qlifoth also correlate with the four letters Yod, Heh, Vav, Heh (and hence, we are formed "in the image of Elohim"). The physical shell in the World of Asiyah, infused with vital energy (ruach; in Chinese, qi; in Sanskrit, prana), is called the Nefesh, and is represented by the Lower Heh. The astral shell, called the GeviyahThe Hebrew word Geviyah (hyvg) begins with the letter Gimel g, which is the gate that connects Sefirah Foundation/ Below to Sefirah Beauty/Last in the World of Yeztirah. The triad of letters yhv that follows the Gimel g is the specific permutation of the name vhy that the Sefer Yetzirah ascribes as the seal of the direction North, which corresponds to the Zoharic Sefirah Understanding, the supernal root of Yetzirah., is the embodiment of consciousness in the World of Yetzirah (Formation), and is represented by the Vav. The Upper Heh is associated with the bliss-filled Ruach Ha Qodesh (Holy Spirit) in the World of B'riyah (Creation). The Yod corresponds to the witness consciousness of the Neshamah (Divine Soul, equates to Hindu Atman) in the supernal World of Atziluth (Emanation). The "back of the Neshamah," or consciousness in the roots of the Tree, is called the Neshamah Ha Neshamah (Soul of the Soul) and Yechidah (Singularity).

The qlifoth have "holes" in them and revolve around one another like the spheres in a Chinese puzzle ball. The holes can randomly line up and give a perceptive flash of the Light of the Neshamah. As the shells continue to move, the line-up of the holes is disrupted and the flash ends. Most humans bury such flashes as traumatic experiences. Purification of the shells through the repetition of a root mantra over time gives the ability to accept such flashes as a desirable experience, making it possible to sustain the experiences much longer. This is the most significant advantage of "taking the Name" (i.e. repetition of root mantra) over random flash techniques.

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