Very much like Yogic practices indicating experience of peeling back layers of the “Kosha”, do we have the Qabalist “Four Worlds” as an explanation of how the psyche receives from the highest of Kether the intuition of Chokmah to be understood of Binah with the mercy of Chesed but strength of Gevurah and therefore intellectually guided Tifereth for an emotionally balanced purpose of Netzach with a service to others of Hod establishing a foundation in truth of Yesod, to bring “Unity Consciousness” or “Oneness” of Kether to the primal aspects that are concealed thereof and hence “Differentiated” allowing “Divine Speech” of Malkuth as described in Genesis 1 creating “Duality” found with “In The Beginning”.
In further detail, are we presented with the Qabalist “Divisions of the Soul”. From the supreme undifferentiated quality of mind that is pure do we have Yechida of Kether, where Divine Will is activated as Life Force in Chia of Chokmah, to provide higher aspirations of awakened-intuition in Neshamah of Binah, invigorating the ego-persona via the imagination in Ruach of Tifereth, which is assisted by memory in Chesed, will in Gevurah, emotion in Netzach, and intellect in Hod, to assist the grounded primal instincts separated by the Veil of Paroketh of the lower unconscious aura, etheric body, and shadow in Nephesh of Yesod, to activate the brain-body communication of the physical body in G’uph of Malkuth. Such provides balance to the “Garments of the Soul”, consisting of thought, speech, and action, as the prophet in Malkuth adorns the crown of “I Am That I Am” of Kether.
In differentiation to “the prophet”, the “God” would reach back further prior to the “Divisions of the Soul” to the “All Souls” quality of the initial pre-distortion known as Tzitmtzum to the original lucidity known as Elyon or prior “Fifth World” to the “Four Worlds” known as “Adam Kadmon”. Such will allow for Tohu and Tokun rectification of rebalancing the sefiroth known as Partzufim allowing the will or Atik Yomin of the “Ancient of Days” blessed by the “Ananda” of inner delight of pure “beingness and consciousness” of “Sat and Chit” found in the patience of Arich Anpin of Kether, to provide superconscious insight of Abba in Chokmah, to internalized understanding and comprehension of Imma in Binah, to the one with discernment and judgment capable of harnessing such marcroprosopus within a microprosopus of Zeir Anpin in Tifereth, to provide a place for divine immanance of Elokim and divine presence of Shekinah of Nukvah in Malkuth. The reason for requiring such rectification is due to the “shattering of the vessels”, particularly of Gevurah whose strength and judgment-discernment can become easily imbalanced creating “shells” on the “soul” creating further division and separation into “Duality” felt emotionally of Netzach and understood intellectually of Hod to subject ones subconscious for conscious-manifestation and assessment, requiring insight for rectification of such “shells” back into “Oneness” sourced from Elyon, the Ein Sof.
Such was the job of the “prophet”, who was capable of stripping the sheaths of conscious-awareness from dense material reality in order to “awaken” heightened intuition. The stance against idolatry, was to not ultimately follow archonic aspects represented by each sefirot which ultimately compose the video game reality of “dense matter”, which is the holographic illusion sprouting from the spirit known as “consciousness” subject or not subject to Tzimtzium distortions, but to return to the Ultimate Source, humanity’s true power of wisdom and dominion of heaven and earth presented as and interpreted through “Torah”. Such is presented by the Merkavah Mystic of the post Ezekiel Hekhalot material known as a “Yored Merkavah”, a messianic figure who essentially astral projects by ascending from Malkuth into Yesod to greet the Hayyot and Main Angels moving from the realm of action of Asiyah into the prior realm of formation of Yetzirah, where through nullification of beingness or Bittul HaMetzius the Yored Merkavah gains vision of the Realm of the Divine Throne moving from emotional Yetzirah into intellectual Beriah that is best described as creation ex-nihilo, only to be preceded by nullification of essence or Bittul Haetzam into the transcendental conscious-emanating/closing Atziluth subject to the original light of Kav that not only surrounds all worlds as Sovev Kol Omin but fills all worlds as Mimalei Kol Olmin by the upright-sefirot known as Yosher presented as “Adam Kadmon”, the transcendental to the “Four Worlds”.
The accomplishment of this task, or the main Jewish “Yogi” would be presented as Enoch, who ascended from Malkuth of Asiyah into the angelic realms of Yesod of Yetzirah, into the realm of the Divine Throne found in Tifereth of Beriah, where through such transition do we have the transmutation of the man Enoch into the angel Metatron enacting the Partzufim of Zeir Anpin as the microprosopus of the macroprosopus of Arich Anpin found in Kether of Atziluth, where Metatron is essentially “like” God having dominion of heaven and earth through his own crown only to compete with God’s angel Anafi’el who holds a signet ring of heaven and earth in the Hekhalot material.
As such, the psychological aspects of the Jewish prophet would need to open the physical aspects of Asiyah into the realm of action in Asiyah showing mundane angels to assist into the formative realms of Yetzirah for the main angels to further assist with ascent into Beriah the realm of the Divine Throne where creation is produced ex-nihilo, to be seeded by proper insight and harness understanding of the transcendental realm of the Shekinah or Divine Presence in Atziluth taken from the Crown of the Elyon, Adam Kadmon. Hence, the “Four Worlds” become psychological sheaths to be stripped away from mundane senses of Asiyah, to heightened senses of the theta-brainwave providing gnosis of other realms of Yetzirah, to working with such entities towards ego-nullification from the subtleties of “beingness” in Beriah to the transcendental “essence” of Atziluth, prophecy is to be obtained from the Supernal Realms due to its “nearness” to the Elyon which due to the transmutation by ego-death, nearby deifies the adept, as Enoch-Metatron holds his own “throne” at the entrance to the 7th Palace, the highest in the Hekhalot material, where he is “like” God.
As the prophets psychology is subject to such “sheaths” of the “Four Worlds”, the original prophets before Ezekiel’s time saw into Atziluth, the supernal transcendental realms, cloaked in the light of Beriah. In other words, the prophets around Solomon’s Temple time were easily capable of obtaining the insight of Chokmah with the understanding of Binah to easily provide the mercy of Chesed and strength of Gevurah using the imagination of Tifereth to provide divine sustenance without the Veil of Paroketh distorting intellect of Hod and providing balanced emotions of Netzach. Such prophets would behold the “Throne of God” and main angels subject to Hekhalot visions of God’s throne post creation ex-nihlio of Beriah where the essence of God descends from a higher “raqia” of Atziluth. Such would attest to the psychic-animist abilities of the prophets at least during King Solomon’s time and his Temple, where the Temple would be used to maintain such “sensitives” allowing one to be closer to God permitting transmission from amulet-type blessed “baetyls”, and also attests as to why global traditional-shamanic practices and resulting beliefs are quite similar resulting in egoic-conditioning degrative downgrades to gnosis-corrupted dogma known today as religion. Thereafter the destruction of the Temple in the 6th Century BCE, prophetic wisdom became difficult, as the prophets who simply “saw” into Atziluth via the covering of intellectual Beriah now had the covering of emotional Yetzirah. Ezekiel becomes one of the last prophets to take advantage of prophecy from the Supernal Realms writing of his vision experiences of the “Throne of God” and restoration of the “Land of Israel”, which appears quite national-archonic when taking into consideration the experiences of the later Merkavah Mystics of the Hekhalot material, with God’s right hand blessing or cursing Israel based on the heavenly and in comparison earthly liturgy to bless the egregore’s countenance. Moreover, the language used and culture derived is Phoenician, particularly that of the dominating “El” for which the “ang-el” is thereafter a mask, where “visions” of an egregore seeding “wisdom” in a hierarchal-gateway fashion is reminiscent of Tantrik geometry showing the “kingdom” of a deity with gatekeepers and its source as bindu from creation ex-nihilo, both cultures attempting to reach the transcendental Supernal Realms through negation of beingness and negation of essence, or neti neti. Like the Tantrik deity is defied as a Self-Realized “Bhagvan”, so the Merkavah Mystic was essentially a “Messiah” negating apocalyptic and messianic material with Enoch becoming the powerful angelic Metatron who is “like” God. Thereafter, prophecy ended post the destruction of Solomon’s Temple, where what remains is God’s Shekinah allowing for transmission in Malkuth allowing the lights of Yetzirah into the world of action in Asiyah for those capable of utilizing such techniques and prayers in the world of physical in material Asiyah.
Prophecy may have been rooted the same throughout the world, where including the Oracles of Delphi to traditions using psychedelic paraphernalia from drugs to drumming, was the input coming from an egregore, was it coming from pure consciousness, or was it coming from an egregore connected with pure consciousness, and to what psychological distortions is such flow inhibited by the Ruach coloring the character persona. Such brings us to Prophet Mohammed who may have connected to the same Phoenician based root due to language derivatives and tradition evolution of the Semitic cultures including the polytheism of Syria-Arabia, who needed to extract disciples from worship of what would be today aspects of the sefirot showing lower spirits to angels/djinn to archons, where God can only be defined by what God is not where at its most subtle level, would be negation of “beingness” and thereafter “essence” to reach the Elyon.
Nonetheless, such prophetic techniques were retained in Eastern Traditions, where running Vital Life Essence through the energetic meridians via Taoist movement of Earth and Cosmic energy in Kriya type practices allowing Vital Life Essence to develop an energy battery within the body like a developing embryo in the lower dantien, to self-inquiry practices of negation bringing the adept to pure-consciousness of “being aware, of being aware” dropping the emotional and intellectual mental bodies for the still of “beingness” further negating “awareness” into its “essence”, insight is fostered via “know thyself” causing “syncronistic” changes in one’s life one can only label as “prophetic”.
(Organized Per Assisting Adept)
-Tohu and Tokun
-Regardie, Israel, The Middle Pillar. Llewellyn Publications, 3rd Ed., 2003.
(Analysis of "Parts of the Soul" with the Tree of Life as a glyph of the essence of God, the origins of the
cosmos, the soul of man, and a model of to live in accordance with the divine plan. The Tree of Life is seen
as a "uniting symbol" presented as the individuated psyche, with disciplines to communicate with lower
portions of the soul, bringing a conscious recognition of the Divine Self.)
-Schafer, Peter, The Hidden and Manifest God. State University of New York, 1992.
(Summation of Hekhalot Rabbati, Hekhalot Zutarti, Ma’aseh Merkavah, Merkavah Rabbah, and
3 Enoch, attesting to themes relating to the relationship between man and angels and man and
God through not mystical union but by adjuration of Names of God and the angels. The
Merkavah Mystics offered actual “visions” though interpreted through “transcendental” lenses,
where the initiate takes on quasi-messianic roles of linking man with God through liturgical
prayer of the Hayyot where God’s countenance blesses or curses Israel through his right hand.)
-Kaplan, Aryeh, Meditation and Kabbalah. Samuel Weiser, 1982.
(Information regarding “prophecy” before Solomon’s Temple and thereafter as it relates to the
Four Spiritual Worlds, as well as the end of “prophecy” with Ezekiel)