Seder hishtalshelus

In Kabbalistic and Hasidic philosophy, seder hishtalshelus or hishtalshelut (Hebrew: סדר השתלשלות‎‎) refers to the chain-like descent of spiritual worlds (Olam/Olamot) between God and Creation. Each spiritual world denotes a complete realm of existence, resulting from its general proximity or distance to Divine revelation. Each realm is also a form of consciousness reflected in this world through the psychology of the soul.

The theosophical tradition in Kabbalah is concerned with defining in great detail the esoteric nature, particular divine manifestations, and functional role of each level between the infinite and the finite. Each spiritual realm embodies a creative stage God continually uses to go from his self to the creation of the physical world, the material Universe being the end of the chain, and the only physical realm. Hasidic thought applies the Kabbalistic scheme to its own concern of perceiving divine omnipresence in this material world. In this, Hasidism varies in its use of Kabbalah, Mainstream-Hasidism avoiding Kabbalistic focus, while Habad thought explains seder hishtalshelus in relation to man's psychology. In contrast to the functional aim of Kabbalah, this contemplates seder hishtalshelus as a vehicle for relating to the divine unity with creation.[1][2]

The term Seder Hishtalshelus is sometimes used restrictively to refer to the actually emergent Created Order (the comprehensive Four Worlds). More broadly, all preceding levels are included, as their function underlies resulting Existence. 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. Its listing incorporated, expanded and explained earlier Medieval/Classical Kabbalah. After Luria, esoteric Kabbalists broadened explanation within the Lurianic listing. The supra-rational doctrines of Luria described Chokhmah-Wisdom levels of Divinity (Tzimtzum, Shevira) that preceded the "rationally" perceived Binah-Understanding levels of Medieval Kabbalah and Moshe Cordovero.[3] In turn, the Habad Hasidic exploration described Keter-Will levels of Divine intention that preceded Creation.[4][5]

Etymology

Seder hishtalshelus (Hebrew סדר השתלשלות) means the "order of development" or "order of evolution", where the word Hishtalshelus (or Hishtalshelut) is derived from the reduplicated quadriliteral root ŠLŠL "to chain", and so literally means "the chain-like process".

The Upper Unity

Ohr Ein Sof

Preparatory stages in the Ohr Ein Sof ("God's Infinite Light") before the beginning of the creative process. The Ohr Ein Sof is a paradoxical form of divine self-revelation. These are above any world/limitation. Kabbalah considered the functional question whether the Ein Sof represents God's divine essence or God as First Cause. Habad intellectual Hasidic thought explores Atzmut (divine essence) in the purpose of Creation:

Tzimtzum

Three stages of the Sod HaTzimtzum ("Secret of Contraction") taught in the new doctrines of Lurianic Kabbalah. These received differing interpretations after Luria, from the literal (more mythological) to the metaphorical (more philosophical). In this dynamic myth, the first act in Creation was Divine Self-Withdrawal, the opposite of Creative revelation. Tzimtum is a paradox as Creation depends on God also being present in the vacuum and resulting existence:

Adam Kadmon ("Primordial Man"), an anthropomorphic term, is the revelation of the specific Divine Will for Creation after the Tzimtzum. Its paradoxical nature is expressed as both Adam (creation) and Kadmon ("primary" divinity). As the level of Keter ("Crown") divine will, it is pure light, with no vessels, bounded by its future potential to create vessels. It is sometimes counted as the first of the Five Worlds, but its supreme transcendence is prior to the emergence of the sephirot and Shevirat Hakeilim ("Shattering of their Vessels"):

Akudim, Nekudim, Berudim

Three Worlds of "lights" and "vessels" resulting from the interacting lights that emanated from Adam Kadmon, in the Lurianic Kabbalah. Each embodies different stages in the emergence of the 10 sephirot ("Divine Attributes"). Their progression corresponds to the archetypal realms of Tohu and Tikun ("Chaos and Rectification") described in the new doctrines of Luria. Tohu causes Shevirat HaKeilim ("Shattering of the sephirot Vessels"), the catastrophic exile in Creation:

The Lower Unity

General Worlds
in Kabbalah
A"K
  1. Atziluth
  2. Beri'ah
  3. Yetzirah
  4. Assiah
Main article: Four Worlds

Keter of Atzilut

The World of Atzilut ("Emanation") is the first of the comprehensive Four Worlds (ABiY"A) of our Created Order, which are collectively the realm of Tikun ("Rectification") of the Shattered Vessels from Tohu. Atzilut completes the Upper rectification, which began in Berudim, through the sephirot transforming into Partzufim ("Divine Countenances"). Partzufim harmonise the sephirot in the scheme of Yosher ("Upright") full interacting configurations in the form of Man. Rectification of Atzilut begins with rectification of its Keter ("Crown") Will. Eight rectification stages in Keter D'Atzilut ("The Crown of Emanation"):

Atzilut

Rectification of Olam Ha'Atzilut (the "World of Emanation"), first of the Four Worlds, is completed with ten stages of Partzufim (Divine "Countenances") after Keter. Each of the 6 Primary and 12 Secondary Partzufim correspond to the 10 Sephirot arranging around one of their number. Interaction of the Partzufim rectifies Atzilut eternally, completing Upper rectification. Redemption of the fallen sparks by Man rectifies the time-related three lower Worlds Below. Atzilut is separated from the three independent lower Worlds by its exclusive consciousness of Divine Unity, without self-awareness, the level of Chokhmah ("Wisdom"). Creation from Nothing is seen from the view of Ayin ("Nothing"):

The 10 sephirot shine in each of the Four Worlds, the last sephirah Malkuth ("Kingship") of a World becoming the first sephirah Keter ("Crown") of the next Realm. Malkuth of Atzilut, called "God's speech", is the general source of independent Creation.

Beriah

Olam Ha'Beriah (the "World of Creation")

Yetzirah

Olam Ha'Yetzirah (the "World of Formation")

Asiyah

Olam Ha'Assiah (the "World of Action")

Asiyah Gashmit

Asiyah Gashmit ("Physical Action")

Analogies for Seder Hishtalshelut

The basic stations of this process from above to below are:

Although these are the basic stations, each level contains innumerable details. To understand Seder Hishtalshelus properly, one must first understand how all of the analogies exist in a person. Once one has understood this, one can begin to see how all of these levels exist in the world. Then, one will be able to take any event or aspect of creation and trace it up the chain to God Himself, then back down to the original view and see how God is literally here with us, relating to us directly through his creations.

The purpose of learning about Seder Hishtalshelus in Hasidic thought is not merely to know about many distinct levels, rather, the purpose is to see how all the levels in between us and God are transparent and irrelevant, and in truth God is relating to us directly, and there is "none besides for Him". (Deuteronomy 4:35) Because of this, the Tanya states that learning about the Seder Hishtalshelus will bring a person to a "complete heart".

This is much like two friends talking on the phone. There are many stages one's voice must undergo before it reaches the other. Yet, the two people are talking to each other, not to their phones. The stages in between become irrelevant and transparent in such a situation.

One can understand these levels through the analogy of a man who wants a house. The hishtalshelus is generally broken down into two general stages, called the "Upper Unity" and the "Lower Unity". Below are the relevant analogies for all the basic stations of the hishtalshelus in the analogy of a man who wants a house starting from the top (primodial desires) and going down (until the desire is actualized).

Only Analogies

While the Hasidic texts offer many analogies of how Seder Hishtalshelus exists within a person, such as the one given above, they also emphasize that these are only analogies and the analogue is nothing like the analogies. 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. Much like a house, God desires a "dwelling place" in this world. This means He desired that his Essence be revealed through the medium of this world much like a person might wish his own essence to be revealed through the medium of his house. While analogies are a necessary step, the true goal of studying Seder Hishlshelus must be to pick out the point that unites all of the analogies and apply it to the analogue i.e. how God is being revealed in our world directly.

On the other hand, the analogies are not vague, These analogies are precise and exact, much scholarly work has been dedicated to understanding and analyzing why particular analogies have been used, some that are not, and some that are inconsistent in application (i.e. a text may use different analogies to demonstrate the same point - the analysis required is to understand and examine the deficiency in each analogy, and how they can be reconciled with each other)

Relation to Western philosophy

Study and contemplation of Seder Hishtalshelus is central to the Intellectual-Hasidism school of Chabad. Some speculate that the recent Hasidic explanations of Seder Hishtalshelus may have been influenced by certain principles in Western philosophy. Various dichotomies mentioned in philosophy are strikingly similar to those mentioned in late Hasidic texts: Form/Matter, Sense/Feeling, Initial Cognition/Semiotic Cognition/Semiotic Transition.[6] Furthermore, the prose of the Rebbe Rashab is almost identical to that of G. W. F. Hegel.

Others counter that the dichotomies meantioned in Hasidic texts originate in sources predating Western philosophy. Proponents of Hasidic philosophy, counter that since Intellectual-Hasidut is an essential wisdom that is higher than, and includes all other wisdoms it would necessarily make reference to all other forms of wisdom, whether Western or otherwise. They would argue that such similarities are not proof of influence of Western philosophy, but rather are evidence that Hasidic philosophy touches upon, unites, and enlightens every other wisdom, whether it be Torah or secular.

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. In our age when Western philosophy deconstructs the possibility of metaphysics, he sees the Lurianic scheme as an essence-myth that transcends and incorporates secular disciplines, allowing it to re-open the possibilities of philosophy. 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.[7]

See also

References

  1. ↑ Chassidut: Kabbalah's Final Frontier from inner.org
  2. ↑ Divine Omnipresence and the Kabbalah of the Baal Shem Tov from inner.org. Here Yitzchak Ginsburgh refers to Hasidic thought as a final stage in Kabbalah: "The dimension of Kabbalistic thought introduced by the Baal Shem Tov is what allowed for a fuller appreciation of God's omnipresence within Creation. Although the concept of God's immanence within the created realm was always a central one within Kabbalah, the implications of this concept as expounded by the Baal Shem Tov amounted to an entirely new revelation. According to the Baal Shem Tov, Divine immanence implies a direct equivalence between God and all other levels of reality, as expressed by the Hasidic aphorism: 'All is God and God is all'. 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."
  3. ↑ The Development of Kabbalah in Three Stages from inner.org: "Whereas the revealed law of the Torah realized its greatest revelation at Sinai, only to have its clarity diminish over time, the hidden tradition experienced a virtually opposite situation; its doctrine has come into sharper focus with every passing generation. Each stage in the historical revelation of Kabbalah represents a conceptual approach to understanding Kabbalistic tradition. Each system of thought served to advance the evolution of Kabbalistic theory by providing new and more illuminating frameworks within which to organize the totality of Kabbalistic doctrine existing up to their time."
  4. ↑ Ohr Ein Sof: Ten stages of God's Infinite Light before the beginning of the creative process from inner.org
  5. ↑ Overview of Hasidic thought from inner.org: "By using the individual’s own inner experience as an allegorical model for understanding the deepest mysteries of the universe, Hasidut both elevates the consciousness of the ordinary Jew as well as expands the conceptual territory of Kabbalistic thought. Indeed, the classical tradition of Kabbalah can be considered superficial relative to that of Hasidut. By focusing upon immediate experience, Hasidut identifies aspects of Divinity that the highly formal and abstract system of Kabbalistic induction leaves unexplored."
  6. ↑ Compare Maamarim 5663 by Shalom DovBer Schneersohn (the Rashab), with Values in a Universe of Chance by Charles S. Peirce
  7. ↑ newkabbalah.com and books including Kabbalistic Metaphors: Jewish Mystical Themes in Ancient and Modern Thought, Sanford L. Drob, Jason Aronson, 2000

External links

This article is issued from Wikipedia - version of the 5/3/2016. The text is available under the Creative Commons Attribution/Share Alike but additional terms may apply for the media files.