The Tenth Heaven: Union with the CREATOR

THE CREATOR is The Crown of the Tree of Life, which is both the Tifereth of Azilut and Keter of Beriah. There can be no definition of the Absolute. When He decides to create the world, the Absolute acts as the CREATOR. Then, in the terminology of Kabbalah, the CREATOR is both Tifereth in the World of Emanation (Azilut) and Keter in the World of Creation (Beriah). Since the Human Being was created in the image and likeness of God, then the greatest blessing for the Human Spirit is to merge with the CREATOR.

In the system of Z’ev ben Shimon Halevi, which includes Seven Heavens, the Seventh Heaven is Arabot: The uppermost Heaven, called Arabot, is perceived as a vast plain or a bank of endless cloud and sometimes as the surface of a vast cosmic sea. Taken as the Beriatic supernal triad Keter-Hokhmah-Binah, it is the Heaven of Heavens, the most Divine part of Creation because it is closest to the CREATOR in Keter…It is from here, that the generations of spirits are created and return in their purest state after their descent into the imperfect Worlds below. Here, too, is found the Divine Dew that will revive the dead on the Day of Resurrection; that is when the great Shemittah reaches its jubilee phase of return after completing its cosmic round. According to another Biblical legend, the Light that was called forth on the first Day of Creation and is found in the seventh Heaven is of an order that enables a man to see from one end of the World to the other.   (Z’ev ben Shimon Halevi, A Kabbalistic Universe, Kabbalah Society, London, 2007, p. 66-67).

In the Tenth Heaven we will be able to contemplate the staggering Truth about God and Creation.  Everything is Spirit, Divine consciousness, supreme intellect; the whole of Creation is an ocean of love, light and life within the Absolute Mind.  There is nothing else except the One Who Is.  God is the Absolute, the Sole Being, the Creator, the Beginning and the End, the Alpha and Omega, the Principal Cause, the Source of Life, the Revealed and Unrevealed, the All in All.

This is the revelation of all monotheistic spiritual traditions. In the Sixth Heaven, describing the mystery of the Human Being through the figure of the Pentagram, I quoted the Master Beinsa Douno: There is One who is Love, Wisdom and Truth.  Only One!  And all living Nature speaks about this One, the Great.  They call Him Lord, God, Father.  He pervades everything, permeates the whole Being, envelops the entire world, all solar and stellar systems, and still He remains hidden, unrevealed.  Throughout the whole of eternity He shall not reveal Himself, for being the Absolute, the Eternal, He is without form. (The Master Beinsa Douno).

In this highest Divine Heaven we have the opportunity to embrace the wholeness of the new cosmic cycle and to experience the Light that once shone on the first Day of Creation, illuminating the dawn of all Heavens, dispelling the darkness and enabling the human being to encompass with his gaze the whole new Creation which was created. It is known that the Buddha in his Enlightenment was able to see everything that existed in the past, everything that exists at present , and everything that will exist in the future.

If we reach the Tenth Heaven, we would be able to see the wholeness of the completed Indo-European cycle of evolution and the wholeness of the coming new Heavenly-Jerusalem cosmic cycle. This will be possible through a connection with the Axis Mundi (the Universal Axis) of the Messianic Line from the First Coming and the activated Messianic Line from the Second Coming of the Divine Masters and Personifications of the Divine Feminine. From this point of view all Ten Heavens of the new cosmic cycle will be transparent and interconnected in one Divine Wholeness!

In the last, twenty-seventh chapter, End of Days, Z’ev ben Shimon Halevi concludes his monumental book A Kabbalistic Universe with the following anticipation after the end of the Indo-European cosmic cycle: After the End of Days, at the Tiferet of Azilut, the CREATOR wills another general Shemittah (Cycle – LM) to unfold the new Universe. In this next sefirotic step are the seeds of everything great and small, high and low, that will happen in the following manifestation of Existence which thus proceeds, cosmic cycle by cosmic cycle, towards the Jubilee of Jubilees. In this final and full realisation of everything Called forth, Created, Formed and Made, the Immanence present will directly mirror the Transcendent. Thus the original of all intentions will be fulfilled when all the Worlds are unified in the image of fully divine Adam, so that there is no separation as God beholds God. (Halevi, A Kabbalistic Universe, p. 247).

The Tenth Heaven is the Throne of G-d from where we could see the integral light of all Heavens in the new Heavenly-Jerusalem cosmic cycle.  All the Sefiroth will be transparent, dynamic, interacting, interconnected Divine emanations from the CREATOR, Who radiates the new Heavenly-Jerusalem cosmic cycle, with a New Heaven, New Earth and New Humankind. In this supreme level of Consciousness, corresponding to the level of Metatron, we will attain the Divine Truth of human being as the perfect image of universal reality: Tradition says that every creature utters the supreme Divine Name, EHYEH – I AM, on being created and on its return to its Maker. It is the spiritual realisation of this Name and its accompanying Divine state that Kabbalists seek while still incarnate, unless they wish to go beyond and so never return from a complete union with the Crown of Crowns. (Z’ev ben Shimon Halevi, The Way of Kabbalah, Kabbalah Society, London, 2007, p. 228).

An amazing picture of this Heaven we find in the spiritual journey through all the Heavens by the great Rabbi Akiba described in the same book The Way of Kabbalah by Halevi: Rabbi Akiba continued his ascension, so leaving the World of the Chariot below. Fully entering the Tree of the Throne… he entered the Seventh Heaven and stood, he tells us, ‘erect, holding his balance with all his might’…Here just below the place of the God Name YAHVEH ELOHIM is the Supernal Triad of Beriah, called Arabot or the Seventh Heaven. In this Heaven is the as-yet undiffused reality of Creation… This is that place where the Spirit of God hovers over the Deep in the first chapter of Genesis. Sometimes perceived as clouds or a vast plain, two of the meanings of the word Arabot, it is also seen as the vast surface of a cosmic sea. (Ibid., p.226).

The Figure 56 – NAMES OF GOD (from the book The Way of Kabbalah by Halevi, p. 227), illustrates the Supernal Triad of Beriah, which in our system of Ten Heavens corresponds to the Eighth, Ninth and Tenth Heavens: These titles come from the Old Testament. They represent various aspects of the Divine. Here it must be understood that the Divine is not God but an expression of the Absolute. Their positions are according to their quality and function. ADONAI means ‘My Lord; the Shekinah is the feminine aspect of the Divine. The two ZEVAOT are the Hosts or Hands of the Divine or angelics while YAH and EL are the severe and merciful aspects of Divinity. YAHVEH ELOHIM is the combination of the Heads of the two side columns and represents the CREATOR or Deity in action. The highest Holy Name is EHYEH ASHER EHYEH or I AM THAT I AM. The word THAT is all Existence by which God beholds God.

 The highest three Heavens, the Eighth, Ninth and Tenth, are the Heavens of Heavens, the Holy of Holies. These emanations from the Divine are in constant union, interaction, overflowing and there we could experience the Divine Dew on the Day of Resurrection, the Light that was called forth on the first Day of Creation, the Word which was the first of all sounds to be heard in Manifest Existence, which is the supreme Name of God: EHYEH – I AM!