| The Zohar and the Kabbalistic Tree The main work of the Kabbalah is the Zohar or “Book of Splendor” written in 1286 AD, by Moses de Leon (1240-1305) in Castille, Spain, but was attributed by him to a 2nd century Palestinian mystic named Shimeon ben Yohai. It was a mystical commentary on the five books of Moses and somewhat obscure as far as religious doctrines until sometime later when the Jews were expelled from Spain in 1492, which resulted in a refugee relocation and regrouping centered near the town of Safed in the Galilee. Shortly thereafter, Safed became a major hub for Kabbalists up into the 16th century. (7) The Hebrew soothsayers of the 15th century had their personified sources of information and were known as “maggid,” and many heavenly revelations were communicated to adepts of the mysteries through their maggid, some of which appear in the Zohar. One of the leading Kabbalists of the 16th century, Joseph Caro (1488-1575), kept a secret Kabbalistic diary, of which only a small fragment survives. This was published as “Maggid Mesharim” or “Teller of Truths” in Lublin in 1646. Caro identified the source or maggid with the Shekhina, or female companion of God. Raphael Patai brings to light an important connection that traces the continuation of the worship of the Great Mother into latter Judaism through the esoteric channels of the Kabbalah. This next section I quote from the Hebrew Goddess, where Patai is discussing Caro: “In addressing Caro, the maggid identified herself as the Mother, the Shekhina, the Matronit – all Kabbalistic terms designating the mystical divine spouse of God. In one passage, e.g., she says: ‘I am the mother who chastises her children, I am she who is called Matronit, I am Mishna, who speaks in your mouth, I am she who dries up the sea, who pierces Rahab, I am the chastising mother, I am the angel who redeems the mystery of Jacob’.” (8) In the Zohar, we have the following poem-verses: "The secret of secrets: Out of the scorching noon of Isaac, out of the dregs of wine, a fungus emerged, a cluster, male and female together, red as a rose, expanding in many directions and paths. The male is called Sama’el, his female is always included within him. Just as it is on the side of holiness, so it is on the other side: male and female embracing one another. The female of Sama’el is called Serpent, Woman of Whoredom, End of All Flesh, End of Days. Two evil spirits joined together: the spirit of the male is subtle; the spirit of the female is diffused in many ways and paths but joined to the spirit of the male." (9) – (At Zohar Sitrei Torah 1:147b-148b) |
These Zohar verses perfectly represents the “Hermaphrodite” that we see depicted in alchemical art; the mushroom, which is both male and female, and which is also serpent and dragon, by symbol. The Kabbalistic Tree of Life could be seen as a literal tree in some ways, when it’s compared spiritually, to the concept of god. From the Sefer HaBahir, an anonymous Hebrew mystical work, we read about this tree: “And what is (this) “tree,” of which thou hast spoken? He said to him: All the powers of God are situated one above the other, and they are like unto a tree: as the tree through water brings forth its fruit, so doth God through water increase the powers of the “tree.” And what is God’s water? It is Hokhma [wisdom], and that is the soul of the righteous, who fly from the “source” to the “great channel,” and it rises up and clings to the “tree.” (10) The Hebrew term “dibbuq” or “dubbuq” in Talmudic literature refers to a sense of affinity or attachment, intimacy or friendship but in Kabbalism it takes on a slightly different meaning and refers to a form of possession which is not exactly “demonic.” (11) These were not demons from the depths of hell sent by Lucifer or Satan to inhabit the earth bodies. The form of possession the Kabbalists were discussing was one in which the spirits of the deceased are believed to survive in a state of constant torture due to grave sins committed while the person was alive, which it seems, the majority were of a sexual nature. These tortured spirits wander about looking for bodies to inhabit which will relieve their suffering if they enter them. These bodies must be ripe for the spirit to enter by being one that is vulnerable due to his or her present sins. The only way to rid the body of these spirits was through a form of exorcism. In a book about dibbuq tales, author Gedalya Nigal collected around 90 reports and tales dating from the 6th century to the 20th century and finds that the phenomena was culturally bound and centered on folks who were studying the Kabbalah. Not only were the sins committed culturally bound, but the methods and practices of exorcism were as well. It would be a good moment now to introduce the idea of hypnotism and mentalism to the subject of possession. The people who believed in this were the people who were possessed by it. It’s very possible and likely that the mind of the priest or Rabbi, in this case, is powerful enough to overwhelm the mind of the “true believer” and then falls prey into believing whatever the mind of the priest or Rabbi or “programmer” projects outwards. (7) Hebrew Goddess, p. 113-115 (8) ibid, p. 202-204; As quoted by Werblowsky, "LiD'muto shel haMagid shel R. Yoseph Qaro", Tarbiz, Vol. 27 Nos. 2-3 (Jan,. 1958), p. 314: idem, Joseph Karo, p/ 167, 175 (9) Alchemically Stoned, The Psychedelic Secret of Freemasonry, P.D. Newman, Laudable Pursuit Press, 2017, p. 103 (10) Great Mother, p. 246-47; Scholem, Das Buch Bahir, 85, p. 91 (11) James Hastings (ed.), Dictionary of the Bible, New York, Scribner's 1963, p. 280 |