Seder hishtalshelus
In Kabbalistic and Hasidic philosophy, seder hishtalshelut (Hebrew: סדר השתלשלות, romanized: sēḏer hištalšeluṯ, lit.
Each spiritual world denotes a complete realm of existence, resulting from its general proximity or distance to divine revelation.
Kabbalah is concerned with defining the esoteric nature, particularly the partzufim or divine manifestations or personas, as well as the functional role of each level between the infinite and the finite.
In this, Hasidism varies in its use of Kabbalah, Mainstream-Hasidism avoiding Kabbalistic focus, while Chabad thought explains seder hishtalshelut concerning man's psychology.
In contrast to the functional aim of Kabbalah, this contemplates seder hishtalshelut as a vehicle for relating to the divine unity with creation.
This page lists and links to all the main spiritual levels described in Lurianic Kabbalah, the scheme of Isaac Luria (1534–1572), the basis of modern Jewish mysticism.
Creation from Nothing is seen from the view of Ayin, "Nothingness", realising its non-existence in the Bitul ha-Atzmit "Nullification of Essence"—the world of the Anthropos (sephiroth and personas).
[43] The beginning of self-aware ego, the spiritual worlds perceiving themselves to exist, as created realms independent from God, despite the ultimate illusion of this.
These analogies are meant only to give a glimpse into Seder Hishtalshelus in a way that we are familiar with, but the true analogue deals with how God interrelates with our world.
The website and books of Sanford Drob bring the Seder Hishtalshelut theosophical scheme of Lurianic Kabbalah into dialogue with Modern and Postmodern Philosophy and Psychology.
This process both enriches the secular disciplines, while giving intellectual insights into the Lurianic myth through revealing its facets in human life.
This dialogue includes Hegelian dialectics and its application in Marxism, Freud, Jung and Deconstructionism, as well as ancient systems of thought.
[51] The dimension of Kabbalistic thought introduced by the Baal Shem Tov is what allowed for a fuller appreciation of God's omnipresence within Creation.
The proper understanding of this idea, especially as it differs from that of pantheism, represents the supreme insight to be attained prior to the Messianic age.
The presumption of a stratified reality, be it one which is statically hierarchic (as described by Moshe Cordovero) or dynamically interactive (as described by Isaac Luria), is one intuited by finite minds unable to grasp the true nature of existence.
Although both the systems of Cordovero and Luria play an important role in advancing our awareness of the Divine element within Creation, they are only stepping stones on the path to a fully liberated consciousness capable of seeing God within all reality and thus attesting to His absolute exclusivity of Being.First of all, the King (God) allowed the transformation of the "void" into a transparent ether, an imponderable "fluid", similar to the "light coming from phosphorescent bodies".
Later, for a mystery of the most secret of the Infinite, this "fluid" was transformed into a "gas" devoid of any aeriform configuration, neither white, nor black, neither red, nor green, nor of any color.
It is only when God made matter take some contours that He gave birth to that variety of "colors" which, in reality, do not exist in matter... being due only to the modification that the light undergoes according to the body it illuminates: there is a wave in the light which is the cause of the variety of colors in this World belowThe Sefirot and Worlds which they comprise are, according to Luria and his disciple, Vital, emanated from the various orifices in Adam Kadmon's head: from the ears, nose, eyes, and mouth.....Adam Kadmon, from his abode in the highest world, is instrumental not only in the emanation of the Sefirot, but also in their reconstruction and repair.
Lights, this time from the forehead of Adam Kadmon, bathe the broken vessels and actually occasion their initial reconstruction into Partzufim.
