Hip Monkey Munchies

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He come groovin’ up slowly….

So it’s like this: I take a few tokes of weed here and there, usually here. It has this tendency to melt the plasticity of reality and puts me on a level of clearer vision. As a teen I was never without a lid (Lid; 4 finger bag of weed for $15). Now I don’t think I’d want to be high all the time. A few tokes is all I need, once a month, maybe twice, sometimes thrice, never with rice. It cleans out the cobwebs of the fiction called culture (the weed, not rice). A lecture by Terrence Mckenna called Culture Is Not Your Friend brings it all home. Man, I wish I could articulate as well as Terrence, or Watts or Manly Hall. But alas, I can only be me and my writing is not for everyone. I used to write a lot more. On another site back in 2005 I did gather a small following of other demented characters that apparently either understood or were entertained by my rambling nature.

Even at around 12 years old I started a neighborhood ‘newspaper’ with a friend who had a copy machine in his home, rich bastards that they were. We sold our homemade newspapers for probably 2 cents a copy, but soon figured out that businesses in the area would pay for advertisements and we could give the paper away for free. By doing this, our number of subscribers went sky high and the ads sold for a lot more. Clever for a 12 year old. My dad didn’t think so. He beat me up a lot, just for the hell of it. Dear old dad, may he RIP. Another story I’ll probably never tell.

I ran away at 15 and travelled most all of America via thumb. I lived with the Indians on Pine Ridge reservation (Black Hills, Rapid City S.Dak.) for a summer. White people weren’t normally welcome on the reservation. My friends and I saw some white guys beating up an Indian girl and we kicked their asses with pool cues. The Indians were grateful and invited us to live with them. This was not too long before Wounded Knee. I learned a lot from that experience. Another story.

See the rambling here? Shit, I am not staying on any single subject. Just typing thoughts out. Making little symbols that others can interpret, yet I feel you could still never know what the thought  while it was in my head, getting ready to disappear before I wrote it down. Interesting. Surreal really. Oh oh, I feel odd. It’s OK, I’m used to that. So yeah, journalistic writing is tedious for me. I admire and appreciate those with the talent to do it. I’ll do it sometimes, but it won’t look professional. That’s just not my bag. The closest I’ve come to that kind of writing was after my son died I kept busy making a Beatles’ website. You can see it at Beatlesnumber9.com. I update the news everyday,  it’s just something I stuck with.  “It took me years to write, won’t you take a look…”

Yeah, culture. So anyway, in 1974-75 or there abouts I went to S Korea as a young soldier. It didn’t take me long to realize I was pretty much a hired hitman for USA Inc. I loved the Korean people though and could see that our presence corrupted them. Pretty, and sometimes very young girls, were selling their bodies for money. They were a very poor country, and a Mommison would buy the girl from a family and the girl was a sex slave. Snap. American pride filled my the toilet bowl outside my quonset hut. Culture shock? You bet. Another story for another time.

Did I have a subject here? I don’t remember, proof of my non-writing abilities. Oh well. Yo! Oneness. Let’s touch on that then I’ll leave.

Life, nature itself is birth, death, rebirth. You can see it in everything if you look for it. Even Ocean waves. Death is as natural as birth. So why do we not talk about it? Especially in the West. Hidden things become a fear. Why do we cry when a loved one dies? We’re not crying for them, we’re crying for ourselves. We’ve lost a part of ourselves, it has disappeared. The dead aren’t suffering, they’re experiencing the Ultimate detachment. No bills, no worries. They’re OK, we’re not. So it’s dawns on me that the loved ones I’ve lost were very much a part of me. I cannot be a me without a you. Interconnectedness is obvious. Even when John Lennon was shot I cried like a baby. I didn’t know him personally. He was a huge part of my life. I cried for myself. Lennon existed inside me. That was then. This is now. I don’t place people on pedastals anymore.

I’m reminded of a joke, because I told you my minds just wonders and I just go with it. ” I think all women should be placed on a pedastal, but just high enough so I can look up their dress.” Welp, I could drone on, but I won’t. I have lots spinning round in my mind and none of it is very coherent. I’m just releasing some of it here. You would not believe my personal life, what a friggin carnival! Yup.

Disconnecting from the Matrix and Reconnecting with Consciousness

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We do not need solutions to the ills of the world. We need to remove the cause of the problem and that is ignorance and arrogance. These are inseparable partners in the war on human awareness and innate intelligence. The stupidity of ignorance can only survive through the blindness of arrogance. They need each other for their mutual prosperity.

Einstein said: “The one who follows the crowd will usually get no further than the crowd. The one who walks alone, is likely to find himself in places no one has ever been.” Following the crowd is how we got up this creek with the paddle missing and to remove the cause of the problem we need a mass awakening of Mind to Consciousness, limitation to All Possibility. There are no limits to possibility, only asense of the possible. We impose that on ourselves – thus we can also set ourselves free of such debilitating restriction.

Da Vinci said: ‘The greatest deception men suffer is from their own opinions.’ Yes and what are opinions? They are only the result of personal background, prejudice and access to perceived knowledge, and yet they seamlessly morph into solidified ‘fact’. Most of science and almost all public perception of ‘fact’ is little more than opinion and assumption repeated into general acceptance. There is no way we can prevent what is planned for humanity unless the blinkers of belief are cast aside and the power of information and insight dictates our sense of reality instead of programmed perception. We can’t change the world until we change ourselves because the world is a collective expression of the human totality. You can have all the protest marches and demonstrations that you like, but without an expansion of awareness we will stay on the hamster wheel made possible only by programmed ignorance.

Currently, the vast majority of people are the victims of their own myopia and cannot see beyond their race, culture, religion, job, political preference, sexuality and societal programming. The few – though fast growing in number – see all this as an irrelevant diversion from the big picture of global control and abuse of all races, cultures, religions, jobs, political preferences, sexualities and societal programs. They also see it as a diversion from the even greater truth that we are all ONE Awareness having different experiences.

This is Da Vinci’s point that humanity must learn to see and realize that everything connects to everything else. To the majority, a distorted perception based upon ignorance is the only truth, and knowledge and awareness is a heresy. Knowledge and awareness is dangerous to all authority because by definition it means that people are connecting the dots and seeing what they really are when connected together. Once the picture comes into focus all aspects of authority and the belief systems on which it stands come crashing down in an explosion of life-changing insight. If you are a cog, but see yourself and the other cogs as individuals doing your own thing, you will never see what is really going on. But once you see the machine then your perception is immediately transformed and the true nature of your daily existence becomes blindingly obvious.

Education, science, medicine, politics and media are all founded on a belief in the known. The known is basically the holographic realm of what is called the physical world, and the unknown is the unseen infinity of waveform information and pure consciousness from which the holographic illusion is decoded and made manifest. The known is the domain of the five senses – can I see it, hear it, touch it, taste it or smell it? These questions therefore become the arbiters of perceived existence or non-existence. Education is about teaching the known to the next generation of programmed ‘knowers’ while academics, scientists and doctors are looked upon in awe because they are perceived to know more than others about the known. But what is this ‘known’? It is what they believe is known, what they have been told is known and nothing more. It was known that the Earth was flat and this ‘known’ was preached and imposed upon generations galore in the great centres of alleged ‘education’; but it was wrong all the same. The known is only ‘I believe it is known’ but it is the very foundation of human society. You can only truly learn by uncovering the unknown. Everything else is repeating.

When your job, status and even sense of self and security come from the known there is a built-in incentive to ignore or trash the unknown. The known fears the unknown because the more the unknown reveals its secrets the more the known loses its omnipotence and dominance of perception. How funny this is when what is perceived as the known is only a decoded figment of the unknown’s imagination. The dream is the dreamer but can only see the dream. The known is the unknown but can only see the known. This ‘known’, the holographic illusion, is where people invent and worship their beliefs while the realms of waveform and pure Consciousness connect everything as One. The control system demands for its very survival that the mentality of ignorance be constantly maintained and so ‘visionaries’ have always been sought out and targeted by the authorities of the day. True visionaries are so immensely threatening to the prevailing order which needs to lasso human perception and tie it to the hologram.

These are some definitions of ‘normal’:

• Conforming with, adhering to, or constituting a norm, standard, pattern, level, or type; typical.
• Relating to or characterized by average intelligence or development.
• Free from mental illness; sane.

So ‘normal’ is conforming to a standard or typical pattern. But what dictates and constitutes ‘standard and typical’? The perceptions and behaviour of the majority. It is the majority’s perceptions and behaviour that become the standard and typical ‘normal’. The term is also ‘characterised by average intelligence or development’ and so to be above average intelligence makes you abnormal. And here’s the punch line … to be normal is to be ‘free from mental illness; sane’. Everything is inverted as usual. To be free from mental illness and sane is to conform with, adhere to, or constitute a norm, standard, pattern, level or type; typical; and to relate or be characterised by average intelligence or development. But how do they define average intelligence or development? It is the average compared with all the others who believe only in the perceived known. Those that see beyond the ‘known’ are, by definition, too intelligent to be considered ‘normal’, but not normal enough to be considered ‘free from mental illness; sane’. It’s hysterical.

If you are born into a madhouse, and you know nothing else, then madness to you is normal. It is still crazy, but it’s normal crazy masquerading as sanity. Welcome to Planet Earth, a standard, typical, normal, madhouse where civilians are bombed to protect them from violence, children starve in a world of plenty, people borrow money that doesn’t exist and pay interest on it, food is a form of poison and the inmates can’t see how comprehensively they are been shafted because they are too busy following their football team and watching Eastenders and X Factor. To grasp what is really going on here we have to disconnect the terms ‘sane’ and ‘normal’ because they are not at all interchangeable; and we have to realize that what is termed ‘normal’ is an advanced form of insanity. Once people get that, everything makes sense and falls into place. Don’t try to make sense of the world on the basis that the world is sane and therefore try to work out why intelligent people would make decisions that cause daily death, destruction, suffering and deprivation. The people making those decisions are mad and demented, and that is why their actions are mad and demented. Those tracts of the population that support those actions and can make rational sense of them are an extension of the same madness and dementia. It is simple cause and effect. The world is mad because those running the world and much of the population are in a state of madness. The point is, though, that they don’t have to be.

Madness is only extreme myopia and ignorance and both are the creation of a closed and padlocked mind. Open your mind beyond myopia and ignorance and this madness will take care of itself. Gone. This process is far simpler than people believe (what you believe you perceive and what you perceive you experience). It means only to open your sense of the possible to All Possibility. Most people have a belief system and anything outside of that must prove itself (on their terms) to be possible. In other words, All Possibility is constantly on trial with the belief system as the judge. How about taking All Possibility as the norm and making anything that speaks of the impossible justify itself? Running a mile in four minutes was considered impossible until someone did it by a fraction and then many others followed in the knowledge – the belief – that it could be done. Humanity’s sense of the possible and obsession with the impossible are the greatest enslavers of real progress.

The foundation of any challenge to control must be, has to be and cannot be anything else but the opening and awakening of Mind to Consciousness outside the Matrix. Without that we should go home and do what we can to prepare for the inevitable extremes of the tyranny that is heading our way so quickly. People can stockpile all the weapons they like, organise all the protests they like and attack the Control System all they like, but in the end it won’t matter. The Control System is what it is and what it is becoming because the mass of humanity is trapped in the perceptions of Mind. The controllers are mind parasites, after all. But they cannot parasitize, manipulate and programme Consciousness because it is well out of their range. Believers in religion, politics and mainstream science are all underpinning the Control System agenda by falling for their game – their mind game.

The character in the Matrix trilogy, called the Trainman, said of his domain:

‘You don’t get it. I built this place. Down here I make the rules. Down here I make the threats. Down here, I’m God.’

It was in these terms that the Gnostics described our world in relation to the Demiurge and the Archons. When you are entrapped in the five senses, and their associated mind, your perception of reality is what the Archons tell you it is. The Control System can only have any effect in the realm of the mind and the ‘physical’ senses. Once you open to All Possibility, your point of attention – of perception – expands into the realms of Consciousness. From there the game is so easy to understand, but without that understanding how can anyone make an informed and effective judgement on how to respond to the global situation that we face?

Self-identity is the key to everything. You are the All That Is, All-Knowing, All Possibility. But your attention is currently focused on a tiny range of frequency called visible light and that focus is given names and labels like John and Amy, Caucasian and Jew, rich and poor.

So which ‘you’ are you going to identify with? Do you self-identify with what you really are or only with what you are experiencing? John and Amy, Caucasian and Jew, rich and poor are all figments of the illusion and if that is your only self-identity then the Matrix rules your perception because you have no other point of reference for what is happening to you and the world. Your life this far has been dictated by who you thought you were. Change what you think you are and you will change what you perceive and experience. Together we will change what we all perceive and experience. There is no way out of where we are unless there is a transformation of our sense of self from the self-identity that put us where we are.

The more you move your point of attention to the heart the more our suicidal society becomes self-evident. The Archons have transformed a heart society into a gut society to make humanity easy to scam, manipulate and control. In the spirit of removing the cause of the problem we have to change it back again. The heart and associated heart vortex, or chakra, are our prime connection to the infinite forever. The brain is supposed to be its servant not its master, but the Archon hijack could not have got anywhere close to where it is without the brain usurping the pre-eminence of the heart.

Giordano Bruno (1548-1600) had the insight that comes from going beyond time and saw through the official version of reality. It was Bruno who said: ‘the Divine Light is always in man, presenting itself to the senses and to the comprehension, but man rejects it’ and ‘heroic love is the property of those superior natures who are called insane, not because they do not know, but because they over-know’. The known fears the unknown. What Bruno, Da Vinci and others tapped into for their insight may always have been there, but it can only be accessed by opening the mind and crucially the heart. This is the gift of heart intelligence. The heart views everything from outside the illusion. It is in this world, but not of it. As a result, people with heart intelligence are seen as crazy and impossible to fathom or understand.

The brain is not the source of anything. It is the conduit, the biological computer system, which responds to information stimuli and makes it conscious in terms of five-sense perception and behaviour. Different areas of the brain become activated, or ‘light up’, when energetic information is received that relates to a specific role in decoding and communicating information to the holographic conscious mind. The information can come from the heart and the greater Consciousness (what some call the soul), or it can come from direct Archontic possession and the endless Archontic programs such as education, science, medicine, media, politics etc. Once you open yourself to heart intelligence – innate intelligence,universal intelligence – the ‘opposition’ is routed and the heart and brain speak as one.

The Archons target the heart vortex in the way they have structured society and lock people into the emotional chakra in the gut. Positive feelings and perceptions like love and joy (high frequency) come from the belly. The idea is to block the influence of the heart by giving people so many reasons to feel fear, anxiety, stress and depression. Stress causes heart disease because it stems the flow of energy through the heart chakra and causes it to form a chaotic field that becomes more intense the longer the stress continues. This distortion is transferred through to the holographic heart and there you have the reason why in a fearful and stressed society that heart disease is a mass global killer.

The heart vortex and its massive electromagnetic field is where human perception has been most effectively hijacked and we need to reverse that. Nothing is more important than this for those who truly want to free themselves from Archontic tyranny. If people think they can meet this challenge with anger, hatred or violent revolution they should feel free to waste their time. No shift from gut to heart = global tyranny. Shift from gut to heart = game over. It is possible to override and bypass the brain altogether and in fact this must be done to go beyond ‘time and space’. This is what Da Vinci, Bruno and others were doing.

Normally information enters what we call the conscious mind through the brain with all the potential interference, blocks and filters caused by belief, emotion and other programming. But if you move your point of attention from the body out into the infinity beyond the Matrix you can make a direct connection between expanded insight and your own awareness. The ‘cavalry’ hasn’t come to you – you have gone to the ‘cavalry’. With the insight absorbed by your expanded point of attention you can bring that back to five-sense reality through the heart as intuitive knowing and not as mere thought which is routed through the brain. This is how we can tap into infinite insight and inspired knowing and bring it through into this reality in a pure and untarnished form.

About the Author

Julian Websdale is an independent researcher in the fields of esoteric science and metaphysics, and a self-initiate of the Western Esoteric Tradition. His interest in these subjects began in 1988. Julian was born in England, received his education as an electronic and computer engineer from the University of Bolton, served in a Vaishnava monastery during 2010, and has travelled to over 21 countries. Julian is also a member of the Palestinian Solidarity Campaign.

Facebook: https://www.facebook.com/pages/Julian-Websdale/413610718715260 Twitter: https://twitter.com/JulianWebsdale Blog: http://julianwebsdale.tumblr.com/

Reference:

Icke, D. (2013). The Perception Deception. Ryde: David Icke Books.

This article is offered under Creative Commons license. It’s okay to republish it anywhere as long as attribution bio is included and all links remain intact.

The Kabbalah’s Remarkable Idea

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by Paul Levy

During the question and answer period for the book release of my new book Dispelling Wetiko: Breaking the Curse of Evil, someone asked what was I going to write about next. Without having to blink, I responded “Kabbalah,” which is considered to be one of the most profound spiritual and intellectual movements in all of human history. Soon after the publication of my book I had discovered, much to my surprise, that the Kabbalah had a similarly radical view on many of the things I had written about, particularly the nature and role of evil in the cosmic drama. In my book, I contemplate how the wisdom traditions of alchemy, Gnosticism, shamanism, Buddhism, mystical Christianity and the depth psychology of Jung were pointing at and could help us to deepen our understanding of what the Native Americans call “wetiko” (which, simply put, refers to the spirit of evil), but I hadn’t written about the Kabbalah because I hadn’t realized that it was pointing at wetiko in a particularly unique and creative way.[i] In Dispelling Wetiko, I point out, in as many ways as I can imagine, that encoded in the deepest evil of wetiko, which is the evil that inspires humanity’s inhumanity to itself, is actually a blessing in a very convincing disguise to the contrary, such that if we recognize what it is revealing to us about ourselves, it can help us to wake up. In essence, the Lurianic Kabbalah of Isaac Luria (1534-1572) says the same thing, i.e., that evil, which by definition is diametrically opposed to good, is, paradoxically, at the same time its very source.

Upon studying the Lurianic Kabbalah (henceforth referred to simply as “Kabbalah”), a place of deep recognition stirred within me. In reading its creation myth, it was as if images were being activated within my mind which matched a deep inner experience I had been having for years. According to the Kabbalah, when it first arose within the divine will to create a universe, there was a contraction (known as the “Tzimtzum”), a localized withdrawal and concealment of God so as to prepare a space and “make room” for a finite creation with all of its distinctiveness, multiplicity and limitation to be brought about. At the very moment that God then conceived of the world and poured his[ii] infinite light into the “vessels” that he had prepared for this very event, the vessels were instantaneously filled and shattered by this influx of divine light. This catastrophic event, called “The Breaking of the Vessels” shattered the vessels into shards which fell through primordial space, the metaphysical void, while at the same time severing the previously united (and unconscious) opposites that constitute the underlying unified structure of the universe. Each shard entrapped a portion of divine light, seemingly separating this primordial light from its source.

These shards, known as the “kelipot” (pronounced k’lee-pote), represent malevolent constrictions in being, which, according to the Kabbalah, became the source of evil and personal suffering. The negation and mirror image of divine holiness and purity, the kelipot were like envelopes that concealed holiness just as a peel hides the fruit within. The kelipot were likened to husks or shells that imprisoned within themselves the divine light of God, which, because of its estrangement from its source, becomes malevolent. The kelipot altered the appearance of the light, but didn’t, however, change the essence of the light itself. The kelipot are themselves infertile and lifeless, with no independent existence, vacuous apparitions sustained in their seeming vitality and existence only by the very divine light that they have captured. According to the Kabbalah, evil has no life of its own, as the very source of evil is both intrinsically connected to, and yet, parasitic in relation to the divine light. From the perspective of the Kabbalah, though parasitically dependent upon the light of God, evil seeks to destroy holiness, which is to ultimately destroy everything, including itself. By severing the primary reality from its source of being, the kelipot had assumed an illusory reality, becoming a lethal mirage that, though ultimately not truly existing, could potentially destroy our species. The kelipot were also thought to imprison and bind aspects of human souls as well, feeding parasitically on the divine light within them, which is to say that the Kabbalah’s view of cosmic events was also a description of the dynamics within humanity’s soul. The entrapped divine sparks of light symbolize each individual’s essential but forgotten reality. Significantly, just like the spirit of wetiko, the kelipot contained within themselves the source and very energy for their own undoing, and ultimately, the potential for their own redemption.

Like autonomous complexes within the psyche, the kelipot appeared to obtain a measure of independent existence, as if they had become separated from, and other than, the light of God itself (something which is inherently impossible). For the Kabbalists, evil emerges out of separating things that should (and necessarily do) remain united, a “splitting” of a deeper unity. It was as if the universe itself had been subject to a cosmic “dissociative reaction,” in which the underlying unity of the universe had been fragmented into a multiplicity of selves. Both the kelipot and affect-laden complexes become relatively inaccessible to consciousness, shrouded in the darkness of the unconscious. Becoming “exiled” from their source, these split-off complexes become the source of much suffering in the personal realm, just as the kelipot become the source of evil on the cosmic scale. Just as the divine light estranged from its source becomes evil, when our psychic energy becomes encapsulated through repression and severed from the wholeness of the psyche from which it arose, we develop all sorts of negative, neurotic and self-destructive symptoms.

It was as if in the process of creation, God (or in psychological terms, “the Self”), had become alienated from itself, as if “Being” was in exile from itself. And yet, according to the Kabbalah, this cosmic cataclysm was no accident, but was inherent in the overall scheme of things, built into the very design of the universe, as if God had to become estranged from himself in order to become more fully himself. To quote Jung, “And where would God’s wholeness be if he could not be the ‘wholly other’?”[iii] In becoming concealed and eclipsed from himself, the infinite God creates the illusion of finitude, limitation and separation.

As if clothing himself in a garment that is our world, God creates a very convincing illusion that is akin to a dream. According to the Kabbalah, our world is itself like a dream in the infinite mind of God. Dreams themselves are tailor-made so as to help us understand Kabbalistic thought in general. As long as we are under the spell of the dream that we are having, all of the people and objects within the dream seem separate and objectively existing. It is only upon awakening to the dreamlike nature of our situation that we recognize that who we thought we were is nothing other than a model of ourselves being dreamed by something deeper, and that the dream in which we find ourselves is a display of, and not separate from, who we have discovered ourselves to be. Similarly, it is only when God is differentiated into, and includes within himself, a seemingly boundless expanse of apparently finite entities, which are then understood as all participating in his unified essence, that God completes himself as the Infinite All and his full infinity is achieved. This is to say that the deepest unity isn’t opposed to multiplicity, but, rather, requires and embraces it.

In the same way that God has to become estranged from himself in order to become who he is, according to the Kabbalah, it was only after the vessels break that humanity’s potential to become fully itself is set in motion. It is as if some form of destruction, deconstruction, or disintegration is a prerequisite for individuation and is necessary for the birth of the Self. Seen symbolically, the Breaking of the Vessels is an expression of the inevitable brokenness that everyone experiences at one point or another within, and even throughout, the course of a lifetime. It is when things seem most broken and shattered─when we hit bottom─that the deeper process of healing and transformation can begin. This archetypal idea is also expressed in the figure of the wounded healer, who accesses the ability to heal by going through and adding consciousness to the process of being wounded. Seen psychologically, the archetype of the wounded healer expresses the idea that the ego, if it’s to undergo transformation, must be wounded or broken in some way in order to open up to its connection to the healing energies of the unconscious. This idea of being broken, of experiencing failure, feeling psychologically and spiritually impotent, and going through a symbolic “death” experience is also related to the archetypal “Dark Night of the Soul,” an inner, psychospiritual experience which involves descending into the darkness─similar to the archetypal descent of the shaman into the underworld─which is the very process through which the light is discovered. This is similar to the personal process of spiritual emergence, which almost always looks like a nervous “breakdown.” The person who is spiritually awakening is typically experienced to be “falling into pieces,” as their psyche “melts down” and disintegrates, all potentially leading towards a higher form of integration more in alignment with their deeper, intrinsic wholeness. This process of falling apart is an iteration of the same fractal, a recapitulation on the microcosmic scale of an individual psyche, that the Kabbalah describes as initiating the process of divine evolution on a cosmic scale. The shattering of the vessels can also symbolize moments when life so shakes us up that we snap out of our fixed patterns of thought, rigid beliefs and assumed ideas about both the world and ourselves, such that a divine spark of creativity can come through us.

One of the striking features in the Kabbalah’s account of the origin of evil is that, unlike the Biblical myth, whose notion of the Fall of Humanity is attributed to a human act as described in the Garden of Eden story, the Kabbalah sees the origin of evil as an inescapable feature of the very process of cosmogenesis itself. Instead of seeing evil as existing outside of God, the Kabbalists saw evil as an essential component of the deity, woven into the very fabric of creation. From the point of view of the Kabbalah, evil issues forth from God himself, originating in the very heart of divinity, and is a logically necessary consequence of the very act of creation itself. In the earliest Kabbalistic writings it says “The Holy One praised be He has a trait which is called Evil.”[iv] From the Kabbalah’s point of view, to deny evil its rightful place in the cosmos is to do away with the Good as well. To quote Sanford L. Drob, author of Symbols of the Kabbalah: Philosophical and Psychological Perspectives, “Evil is to creation, and the individual finite existence that is creation’s very essence, as the outside of a container is to the space it contains.”[v] To one-sidedly strive after good and unilaterally reject and exclude evil would be like trying to grasp the container without taking hold of the boundary which defines it.

This “crisis in creation” was built into all things, both human and divine, into the molecular and subatomic structure of the cosmos itself. The dialectical tensions of the cosmos are mirrored in the psyche of each individual. This primordial rupture, which was a form of trauma on a cosmic scale, became the in-forming force behind human history itself, conditioning the experience of each individual, as well as our species as a whole. It is as if our entire species is suffering from a form of Post-Traumatic Stress Disorder (PTSD). Seen as a whole person, it is as if the wholeness of the universe had split into cosmic multiple sub-personalities who are dissociated from and seemingly separate from each other, desperately in need of recognizing their connection so as to come together and reintegrate.

When Freud was first introduced to the Kabbalah, he was so beside himself in excitement that he exclaimed “This is gold.” When Jung, who to my mind has the deepest insight into the nature of evil of anyone I have yet encountered, had his eyes opened to the profundity of the Kabbalah, he realized that his entire psychology had been anticipated by certain of their adepts. In an interview on his eightieth birthday in 1955, Jung declared, “the Hasidic Rabbi Baer from Mesiritz anticipated my entire psychology in the eighteenth century.”[vi] I can relate to how Jung must have felt, as the more I studied the Kabbalah’s cosmology, the more my mind was being blown, feeling as if I had found an alternative─and complementary─rendering of what I had written about in Dispelling Wetiko. The Kabbalah provides an ingenious model of how we have become entranced by the spell-binding powers of our own mind. It was as if the Kabbalist’s had been tracking wetiko for centuries, had created their own mythology and symbol system which “captured” it, and in so doing had presciently realized how to “break the curse of evil.”

Jung writes, “In a tract of the Lurianic Kabbalah, the remarkable idea is developed that man is destined to become God’s helper in the attempt to restore the vessels which were broken when God thought to create a world.”[vii] Commenting on this novel idea, Jung writes, “Here the thought emerges for the first time that man must help God to repair the damage wrought by creation. For the first time man’s cosmic responsibility is acknowledged.”[viii] Jung was appreciating the Kabbalist’s (r)evolutionary insight that humanity was playing the crucial role of co-partnering with God so as to complete the creative act of his Incarnation. The radical and taboo thought was, “for the first time,” emerging into a monotheistic worldview that, to put it into religious language, humanity didn’t just depend upon God, but that God, as if to complete the circle, depended upon humanity as well. From the Kabbalah’s point of view, God did not just create humanity, but in a joint venture, humanity is reciprocally helping to create God as well – talk about a “cosmic responsibility!”

According to the Kabbalah, it was as if divine sparks, psychic/spiritual treasures were encoded within us and hidden throughout the physical universe. It is a Sethian[ix] notion, as expressed by Hippolytus, that the darkness “held the brightness and the spark of light in thrall,”[x] the wording of which suggests that the darkness seems to have the light under a magical “spell.” This is quite remarkable, considering that, as mentioned earlier, the darkness parasitically requires the energy of the light in order to maintain its seeming existence and appear real. Ultimately speaking, the light has used its own creative energy to constrain its infinite radiance, as if the light has cast a spell upon itself. Seen as a reflection of a process happening within each of us, this expresses how something so incredibly powerful (i.e., ourselves as the radiant plenum – the boundless luminosity which is the very fabric of our being) can fall under the spell of a nonexistent phantom appearance that arises from the immense creativity of our own mind such that it entrances the light within us into believing that this imaginary, illusory phantom of darkness is more powerful than the light that we are. These apparition-like “darker forces,” the result of a timeless, acausal, nonlinear and insidious feedback loop within our own mind, only have power over us to the extent that their illusory nature is not seen through. The powers of darkness cannot take our intrinsic power from us, rather, they can only take on seeming reality by tricking us into giving our power away to them.

The idea of sparks of divine light becoming trapped in the dark denseness of matter, and this state of affairs being linked with human salvation is a quintessentially Gnostic idea. The Gnostic Gospel of Phillip says, “I am scattered in all things, and from wherever thou wilt thou canst gather me, but in gathering me thou gatherest together thyself.” It was as if sparks of the divine, of our very Self were dispersed throughout the manifest world, waiting to be discovered and liberated.

To the Kabbalists, it was humanity’s divinely appointed task to find, extract and free this light that is hidden in the darkness of the material realm (this is called “The Raising of the Sparks”), thereby helping this light return to its divine source. It is the mission of each one of us to raise the sparks hidden within those kelipot that reside within our soul or that come our way over the course of a lifetime so as to fulfill our part in the healing of the world. According to the Kabbalah, humanity plays a key role in the repair and restoration of the world, called “Tikkun ha-Olam” (henceforth “Tikkun” for short). Tikkun is a project in which humanity, the world, and God himself becomes more fully themselves, as if humanity plays a vitally important role in the completion and actualization of the universe, and if we can talk in such human terms, of God himself. The profound viewpoint of Tikkun reveals that the purpose and significance of evil in God’s plan is to provide a context for humanity’s redemption, which is to say that the vision provided by Tikkun puts evil, humanity, and God himself in their proper places within the cosmos.

This cosmic process is mirrored in humanity through the process of individuation, of becoming an indivisible unity or “whole,” which entails a gathering, recollecting and remembering of all of the split-off, projected parts of the psyche. Etymologically, the root of the word individuation means “un-divided,” as if the process of individuation is the antidote to the “diabolical” (whose etymology means “that which separates and divides”), disintegrating effects of evil. To quote Jung, “Individuation does not shut one out from the world, but gathers the world to oneself.”[xi] Elsewhere Jung writes, “Everything living dreams of individuation, for everything strives towards its own wholeness.”[xii] As Jung suggests, just as each one of us dreams of individuation as we strive towards the wholeness of our nature, can’t we say the same of the universe itself: that it too dreams of individuation, of gathering its nature to itself, and re-membering all of its split-off parts? Are we all just playing roles in a cosmic process of individuation─a universal awakening─that is mysteriously being revealed and catalyzed through our darker half?

It is an age-old, archetypal idea, expressed in both alchemy and Gnosticism, that light is to be found hidden within the darkness, which suggests that evil is connected to the process of redemption and individuation. Jung comments, “that not only darkness is known through light, but that, conversely, light is known through darkness.”[xiii] According to the Kabbalah, the extraction of the light requires an acknowledgement of, and sojourn into the realm of darkness, which psychologically speaking, can be thought of as making a descent into the underworld of the unconscious and coming to terms with our base desires, what in Kabbalah is referred to as a “descent on behalf of the ascent.” Going inward is going upward in consciousness, dimensionally speaking. This descent always involves a coming to terms with the “shadow” of ourselves (which has both a personal, as well as transpersonal/archetypal component). Our totality must include a dark side if we are to be whole. Jung writes, “Where there is no shadow, there is no light.”[xiv] By entering the dark realm of the unconscious, we are offered the possibility of refining ourselves as if in a crucible, as if the shadow-world of the unconscious is a divine furnace of purification. If we fail to take into account the shadow aspect of ourselves, we are unwittingly feeding it, increasing its power over us; if we don’t acknowledge and see our darkness, we deliver ourselves into its hands.

The kabbalistic idea of finding the light hidden in the darkness is also a basic psychoanalytic idea, having to do with making the unconscious conscious, as well as connecting split-off complexes to the wholeness of the Self. If we don’t acknowledge and pay our dues to the darkness, like the return of the Freudian repressed, it will take its due on its own terms, with a vengeance. In alchemy, the prima materia, which is considered the primal chaos that includes within itself elements of negativity and evil (and is symbolized by the element “lead”), is necessary and indeed indispensible for the making of the “gold” (which is the awakened consciousness) and the completion of the opus.

The entire process of Tikkun proceeds out of what the Kabbalah refers to as “The Other Side” (called “The Sitra Achra,” a nether realm of evil inhabited by and composed of the kelipot), which is to say that, kabbalistically speaking, there is no liberated light except that which issues forth out of the evil realm. The Zohar, the key Kabbalistic text, makes this very point when it makes the remarkable statement, “There is no light except that which issues from darkness…and no true good except it proceed from evil.”[xv] According to the Kabbalah, evil is the very condition of good’s realization. Evil, at cross purposes to the good at its core, is at the same time, paradoxically, its very foundation. It is only by attending to the darkness within ourselves and making the darkness conscious, however, that we become secure in the attainment of the good and begin to wake up. Jung writes, “He who comprehends the darkness in himself, to him the light is near.”[xvi]

From the Kabbalistic point of view, evil brings into the world the possibility of choosing between sin and virtue, which is to say that evil is the very origin of the possibility of the highest good. Freedom of choice is a necessary postulate for responsibility, morality and the creation of values. Evil becomes the condition for free choice, and hence, the condition for the full realization of good. As if the revelation of everything is through its opposite, an idea is only complete when it reveals its opposite to be inextricably linked to its very significance, e.g., darkness is only known through light, just as light is only known through darkness. According to the Kabbalah, the world and the soul of humanity are partly immersed in the “Other Side,” which is to say that the evil impulse can’t be banished, but needs to be harnessed for the good. To quote Jung, “You can’t reject evil because evil is the bringer of light.”

Evil, according to the Kabbalah, reciprocally co-arises with the possibility of humanity’s freedom, as if God could not create true freedom for humanity without providing a choice for evil. Freedom and evil are thus two aspects of the same process. It is as if the Breaking of the Vessels, the seeming exile of divine light, and the production of evil which resulted made possible the process by which humanity can attain its autonomy and potential freedom. Only in an evil and tragic world can compassion and kindness be most fully realized. Jung succinctly expresses this realization when he writes, “The evil one is holy.”[xvii] This is not to justify, sanction or condone evil, but rather, to contextualize it. The chaos and negativity that resulted from the Breaking of the Vessels was, for the Kabbalists, the inevitable result of, and the price to be paid for, the infinite taking on finite form, of divine unity giving itself over to distinction, individuality and freedom. From the Kabbalistic point of view, evil is created by and for freedom, and it is only through freedom by which it can be overcome.

If the kelipot are solely the source of evil, how do we explain that is it is through their evil that we potentially actualize our freedom? Are the kelipot expressions of a higher intelligence, part of the divine plan to bring about a higher form of good that couldn’t be achieved without their existence?

As if intimately related, there is a deep interconnection between the forces of light and dark, as if at a certain point the dark and the light become indistinguishable from one another, a “coincidentia oppositorum” (co-incidence of opposites). The idea of the interpenetration, interdependence and the coming together of the opposites is at the root of every wisdom tradition on our planet, and is an idea that underlies, informs and animates the Kabbalah’s entire cosmology. In addition, the principle of coincidentia oppositorum can be considered to be the cornerstone of Jung’s entire psychology. In Jung’s personal journal, the recently published Red Book, whose reflections are the basis of his life’s work, he refers to the coincidentia oppositorum as producing the “supreme meaning.”[xviii] The part of us that is having the realization of, in Jung’s words, the “mysterium coniunctionis” (the mystery of the conjunction – the co-joining of things typically conceived of as being opposites) is the Self, the wholeness of our personality. The Self─who we are─is simultaneously the sponsor and result of this realization.

Through its choices, humanity can realize and actualize the values that are only abstractions and ideas in the mind of God. Humanity’s actions can instantiate, embody and make fully real the higher, spiritual values of our universe, helping God to see, and experience the totality of himself in the process. It is as if humanity is the vessel which God has created in order to complete and incarnate himself. It is the Kabbalah’s perspective that the unity and perfection that is provided with humanity’s help is of a higher-order than the unity that existed before the Breaking of the Vessels and prior to creation itself. This is similar to how, in the alchemical operation of “solve et coagula” (dissolve and synthesize), an original unity is separated into its opposing parts, and then reunited in a process that brings about a superior wholeness. From the Kabbalah’s point of view, it is as if God creates the world in order to fully realize himself in it. In a case where the microcosm mirrors the macrocosm, this is similar to how the unconscious manifests itself in a reflective ego in order to complete and know itself as a conscious “Self.”

It is only a broken and disordered state of affairs─such as we have in the world today─that provides the optimal environment within which humanity can best exercise the greatest spiritual, moral, aesthetic and intellectual virtues that truly make us a reflection of God. The discordant, unassimilated and antagonistic effects of both our personal complexes and the kelipot of the Kabbalah all serve to call forth our highest potentialities, similar to how a road test for a car involves being put under the most difficult conditions to push it to its edge and elicit the limits of its performance capabilities. This world is truly a perfect realm for the “road-testing” of our souls. Humanity’s highest virtues are called upon when confronted by evil.

Jung writes, “The self is made manifest in the opposites and in the conflict between them; it is a coincidentia oppositorum. Hence the way to the self begins with conflict.”[xix] Conflicting energies exist relative to, by virtue of, and at the expense of each other. Reciprocally co-arising, they belong together precisely insofar as they oppose each other; their antagonism is the very source of their essential oneness. The conflict that arises from the Breaking of the Vessels and the creation of evil is inherent to, and necessary for, the cultivation of the human spirit. Jung writes, “The stirring up of conflict is a Luciferian virtue in the true sense of the word. Conflict engenders fire, the fire of affects and emotions, and like every other fire, it has two aspects, that of combustion and that of creating light.”[xx] In other words, the conflict and friction that is the result of the Breaking of the Vessels can potentially create separation, hurt and misunderstanding─producing more trauma─or it can create light, the light of consciousness itself. From this meta-perspective, the shattering of the vessels allows, potentially, for more light to be revealed. To quote Jung, “But that which brings division ultimately creates union.”[xxi]

Though the Kabbalist’s envision the Breaking of the Vessels (and the kelipot entrapping the divine light and bringing evil into the world) as a cosmic event that happened back in the dawning of time─at the very moment of the creation of our universe─this process is also atemporal, in that it happens outside of time, which is to say that it is happening right now. The Breaking of the Vessels is a symbolic articulation of a process that is active in us right now and is informing our human condition in each and every moment.

Like the prototypical Adam, whose situation in the Garden is a metaphor for the archetypal human dilemma, as well as for all subsequent human decisions, each one of us stands at a fork in the road─a place of great opportunity─between the paths of Tikkun (and life) on the one hand, and feeding the kelipot and evil (and death) on the other.[xxii] Adam’s sin was catastrophic precisely because it was an act of free choice, and for this reason it strengthened the kelipot and the power of the “Other Side.” Similarly, whenever any of us is “unconsciously” taken over by evil in the form of compulsive, addictive behaviors (as compared to “acting out” our compulsions as the medium through which we become conscious of them), we are unwittingly investing in the grip of the kelipot over our soul. When we are able to choose differently, however, and redirect our psychic energy so as to “re-turn” (a word which, etymologically, has to do with the word “repentance”) to the true spiritual home within ourselves, the energy that was bound up in the compulsive re-creation of our habitual patterns becomes freed up and available for the expression of love and creativity (which, in religious language, would be to serve God). To “turn away” from the “self and/or other” destructive evil impulse within ourselves and to “turn towards” and reorient ourselves towards the good is to genuinely “repent.” Repentance is the highest expression of humanity’s capacity to choose freely – it is a manifestation of the divine in humanity. Repentance is a living manifestation of the power within us to extricate ourselves from the binding power of the kelipot, from the chains of endless causality that otherwise compel us to follow a path of “no return.” As Jung points out, “The sin to be repented, of course, is unconsciousness.”[xxiii] From the Kabbalah’s point of view, a “sinner” who “repents” is on a higher level than the saint who has never sinned.

The moment of “metanoia,” of a shift in our attitude, a change in our mind and a softening of our heart, is a moment in which we are participating in the birth of consciousness. Individuation is Incarnation. In this moment of awareness, the energy that was bound up in the recreation of the kelipot and their seeming power over us is instantaneously liberated. The holy sparks imprisoned by the kelipot, like iron filings drawn to a magnet, fly back to their divine source, where they can then assist and inspire the process of a universe-wide Tikkun even further. The kelipot, which had been parasitic on this sacred light are then deprived of their vitality and vanish as though they had never existed, as if a dream that had seemed real vaporizes into the light of awakening consciousness, getting reabsorbed into the very divine light from which it arose.

We, by our very choices, are actively participating in creating (in my language, “dreaming up”) the archetypal process of either feeding the kelipot and their resultant evil or denying them their food in each and every moment by feeding awareness instead. Once we cultivate the compassion that is at the root of this process, the evil impulse─“yetzer ha-ra”─within us is not, like in the psychological process of sublimation, merely redirected while the underlying drive is left essentially unchanged; rather, the redirection implied by this process elevates and alchemically transforms the evil urge into “yetzer ha-tov,” the impulse for good. It is the creative tension between these two primordial urges within us that supplies the energy for humanity to potentially connect with our true power and exercise the divine gift of genuine freedom. For the Kabbalists, the good that we are capable of in our personal life issues forth, and is functionally related to the evil inclination within us; which is to say that the energy that is animating the evil impulse can potentially be channeled to inspire the good. The greater our evil impulse, the greater our potential for good.

At this point, I am left practically speechless, in awe and appreciation for the divine creative imagination as it imagines itself through the Kabbalistic cosmology. My life truly feels enriched after finding the gold of the Kabbalah. The Kabbalist’s vision of the cosmos and the Native American idea of wetiko mutually illuminate and shed light on each other, expanding our vision of who we are in the process. As I become more familiar with the Kabbalah, I am realizing that I have been a “closet Kabbalist,” and that my inner Kabbalistic nature was a secret, hidden and unknown even to myself.

For the Kabbalah, the act of creation itself is an introduction, a mere opening act, a preparation for the process of Tikkun. The Kabbalistic myth of Tikkun, at least in my imagination, is a satisfying myth, as the ‘mystic’ Tikkun is the true coming of the Messiah, which psychologically speaking, is the birth of the Self through humanity. Kabbalistically speaking, the savior does not come to unite humanity with God, but to unite humanity with itself; individuation means becoming who one is. The process of Tikkun involves seeing through and transcending the illusion of the imaginary “separate” self and recognizing our true self, which is a “self” that is interconnected and interdependent with all beings. This is an insight that is not limited to the merely inner domain within our own minds, but requires us to embody its realization and carry its compassion into the world at large. Tikkun doesn’t have to do with leaving the world behind and entering our own personal nirvana, nor does it have to do with transcending the world. The vehicle for Tikkun’s realization is our world.

When we truly become a living representative for the process of Tikkun, we realize the synchronistic dialectic between the outer world and the inner landscape of our mind, which is to say that the outer and inner worlds, just like a dream, are recognized to be reflections of each other. This is to recognize that the outer world is the medium through which our inner realization is made manifest and given form, which is to say that one very powerful way to “work on ourselves” and deepen our inner realization is to engage with, fully participate in and be of service in and to the world. The psychological redemption that is at the heart of Tikkun involves a simultaneous turning inward and outward. As practitioners of Tikkun we seek to discover the core of divinity that resides within ourselves as well as within the world at large. From the perspective of the Kabbalah, it is incumbent upon humanity to discover, recognize, bring out and sanctify the sacramental value of the material world. The world becomes alchemically transfigured in the moment of recognizing that it is, and always has been a pure spiritual realm. We ourselves become transformed in the process. The process of Tikkun will only be complete when the last spark has been raised and the universe, suffused with the inviolable primordial radiance of the divine, reveals itself to be the dream that it is. As we collectively connect with each other in the profound process of Tikkun, we can refresh and restore the world to a state of harmony undreamed of previously.

About the Author

A pioneer in the field of spiritual emergencePaul Levy is a wounded healer in private practice, assisting others who are also awakening to the dreamlike nature of reality. He is the author of Dispelling Wetiko: Breaking the Curse of Evil (North Atlantic Books). He is also the author of The Madness of George W. Bush: A Reflection of Our Collective Psychosis, An artist, he is deeply steeped in the work of C. G. Jung, and has been a Tibetan Buddhist practitioner for over thirty years. Feel free to pass this article along to a friend if you feel so inspired. Please visit Paul’s website www.awakeninthedream.com. You can contact Paul at paul@awakeninthedream.com; he looks forward to your reflections. Though he reads every email, he regrets that he is not able to personally respond to all of them. © Copyright 2013.

This article was originally published on awakeninthedream.com.

[i] It was particularly Sanford L. Drob’s brilliant writings on the Kabbalah that opened my eyes to how the Kabbalah was, through its own divinely inspired creative imagination, describing wetiko in its own unique way.

[ii] For consistency’s sake, I have chosen to use the masculine gender when referring to God, as this is the gender used in referring to God in the Kabbalah, as well as by Jung.

[iii] Jung, CW 11, Psychology and Religion: West and East, par. 380.

[iv] Sefer ha Bahir, par. 109, as cited in Gerhom Scholem, Origins of the Kabbalah, trans. R. J. Zwi Werblowsky (Princeton, Princeton University Press, 1987), pp. 149-150.

[v] Drob, Sanford, Symbols of the Kabbalah, p. 329.

[vi] “An Eightieth Birthday Interview,” in C. G. Jung Speaking, ed. W. McGuire and R. F. C. Hull (Princeton, N. J: Princeton University Press, 1977), pp. 271-272.

[vii] Jung, Letters vol. 2, p. 157.

[viii] Jung, Letters vol. 2, p. 155.

[ix] a Christian Gnostic sect

[x] Elenchos, V, 19, 7 (Legge, I, p. 162).

[xi] Jung, CW 8, The Structure and Dynamics of the Psyche, par. 432.

[xii] Jung, Letters vol. 2, p. xlvi.

[xiii] Jung, CW 9ii, Aion, par. 92.

[xiv] Jung, Visions 1, p. 162.

[xv] Zohar II, 184a; Sperling and Simon, The Zohar, Vol. IV, p. 125.

[xvi] Jung, Red Book, p. 272b.

[xvii] Jung, Red Book, p. 290.

[xviii] Jung, Red Book, p. 229.

[xix] Jung, Psychology and Alchemy, CW 12, par. 259.

[xx] Jung, CW 9i, The Archetypes and the Collective Unconscious, par. 179.

[xxi] Jung, CW 10, Civilization in Transition, par. 293.

[xxii] “…I have set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed may have life.” (Deuteronomy 30:19).

[xxiii] Jung, CW 9ii, Aion, par. 299.

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