The Reincarnation Equation

For what it’s worth, biblical passage has been used to argue the concept of reincarnation by thousands of religious scholars and atheists. The idea that the wise and the foolish would resort to dispute their views through the same source is pathetic, to say the least. The Bible seemingly contains passages that could be interpreted to allude to reincarnation. [Matthew 11:10-14, 17:10-13; John 1:21] In Matthew, the apostles ask The Christ concerning John the Baptist if he is Elijah, who when asked himself clearly responds that he is not; implying that Jesus’ reference was meant in a figurative sense – which is the general Christian acceptance of the passage. Thus, it may be understood that John the Baptist had no reason to believe such claims due to the ‘conscious amnesia’ intrinsic to physical birth. One should note that Elijah never actually died but was ‘taken-up’ in a chariot of fire [II Kings 2:1-12], appraised by the Kabbalah as the Merkavah/Merkabah Chariot. What this ‘chariot’ actually may be is a topic best left alone for the moment. Furthermore, the prophetic texts stated that Elijah would be returned back to earth [Malachi 4], as a harbinger of The Christ, closing the prophetic works of Old Testament texts. And then divine silence ruled for 400 years, until the next approach of the Christos.

Of interest is the fact that scripture mentions both Enoch [Genesis 5:21-24, Hebrews 11:5] and Elijah [II Kings 2:11] having been “translated” before physical death. The Greek term used is “mĕtatithēmi”; from mĕta (accompaniment) and tithēemi (a prol. form of a prim.: theo; to place). Literally, this term refers to ‘transfer’, ‘to transport’, ‘exchange’, as to change sides, carry over. This speaks of participation, proximity to, transfer, and sequence; that tends to denote ‘involvement and communication with, to commandeer through progression’, that is relative to both physical and spiritual interactions involving the substitute of energy for energy. In other words, the literal ‘taking’ of both energetic levels – spirit and body – from one place to another; in this case, a casting from the physical world to a higher spiritual plane of existence, that remains physical. It is also interesting that the same term, as mĕthistēmi is used to detail the ‘death’ of Christ as having ‘transferred’ us from darkness to the Kingdom of God as an ‘inheritance’ of the “saints in light”. [Colossians 1:9-14 (13)] A similar use of the term is found in I Corinthians 13:2, relating the way one may ‘remove’ mountains from their place of being. Again, this relates to physical energy ‘translated’ by spiritual energy, even by the human desire to do so. In the same aspect of the term, the Crucifixion ‘translates’ spirit through action of offering and necessity. Thus, the ‘translation’ of Enoch and Elijah is probably one of spiritual essence, embedded within the Soul, rather than physical transference, as they are of a single specialized essence and critical to the movement or cycles of The Christos.

To have attained such miraculous commission by the divine is the potential of all human endeavors, for it is the desire of the Lord that ‘none should perish’. [II Peter 3:8-13] If this divine desire is to even be considered as viable then the desire of the Lord has failed since millions of souls have moved on from physicality – unless, in the process of cyclic returning – we are waiting for and hastening the coming of the Day of The Lord. We wait for ‘new heavens’ and a ‘new earth’ in which all the prior weight of these worlds is removed and eradicated from divine recurrence. Notably, a study in modern physics, particularly, that of M-Theory, defines how the universe has ‘translated’ itself through several stages of existence – generating new ‘heavens’ and ‘earths’ (as astral objects) many times over; setting a striking resemblance of universal reincarnation at the greatest degree.

The model of the Merkavah (ma’aseh merkavah) is derived from the Mishnah, Hagigah (2:1), to the first chapter of Ezekiel. The term itself, derived from I Chronicles 28:18 (chariot), is not found in Ezekiel, designating the significance of mysticism at the end of Ecclesiasticus 49:8, where “Ezekiel saw a vision, and described the different orders {stages} of the chariot”. The Hebrew expression can be interpreted as the different ‘sights’ or visions of the chariot, later referred to as the ‘chambers of the chariot’. This includes seven distinct levels of heaven that divide the spheres of Yesod and Malkut – the two lowest spheres in the Tree of Life – where in the realm of Asiyah (the fourth olam or universe of the Adam Kadmon) corresponds to thought, speech and actions that manifest the physical kingdom. “The doctrine of the ‘seven heavens’ and their angelic hosts, as it was developed in Merkabah mysticism and its cosmology, has also definitive magical contexts, which are elaborated in the complete version of Sefer ha-Razim, whose date is still a matter of controversy.” [G. Scholem; 1978]

Merkavah symbolizes ‘chariot’, referring to a variety of things depending on its context. The term comes from the Hebrew word rakhav, which means ‘to ride’, and refers to those who travel from their innate place of being to another place – undefined and unmentioned by scriptural supposition. The metaphor then serves as the entitlement of any entity driven by Divine Will, as an expression of the sound, voice, or action of God driven according to Ratzon; the Will of God. Thus, the Merkavah, in tandem with Ratzon, implies that during such an experience the divine ‘travels’ or moves from being unknowable to a ‘place’ or perspective where one can visualize the Deity; a process described in Ezekiel 1.

Hidden in this moment of Splendor is the model for visionary attainment for mystical ascent, held sacred by early Kabbalists that aspired to the level of ‘yored Merkavah’, or spiritual Initiate. To become ‘adepts’, they proceeded to develop to loosen the ties of this material realm, utilizing the Sacred Names of God (mentioned over 4500 times in scripture – The Great Judge – with 72 stylizations), freeing the Soul to experience the Chariot. It is noted that in order to do so, one must pass beyond the angelic guards, the Malakhim, that defend the entrances of each heavenly level, where the utterance of sacred ‘keys’ and the exercise of meditation via ‘magic squares, allowing progression into the unknown realms of celestial abundance’. For ‘those who progress’, as the Mahalkhim, the opportunity for incarnate human beings to progress spiritually is described.

The opposite of this is Omdim, as ‘those who stand’, referring to the order of Angels that cannot progress due to their state of bittul, or self-nullification; an absolute surrender to Ratzon (Divine Will). Angels are not allowed to move between spiritual levels, their bodies being more refined to perceiving the Divine Source, which human beings – of a denser order and less spiritual body – cannot. The difference lies in their point of origin, where the human Soul is drawn from ‘divine thought’, which is fluid and ever changing, while angels are created from ‘divine speech’, that is fixed once spoken into creation. (G. Samuel; 2007) This is the allowance of the human spirit that exists in Soul that is capable of motion/being above that of angels.

Returning to the causality between spiritual cousins, both John the Baptist and The Christ were born respectively to unique parents. Zechariah and Elizabeth, who was ‘barren’ [Luke 1:5-7] in the presence of Gabriel, gave birth to John the Baptist. Mary is brought to Joseph – where the accepted term for virgin (parthĕnŏs) actually translates as ‘young woman’ or maiden, by implication, an unmarried daughter; bore Jesus around the age of sixteen, with Joseph being in his late eighty’s. “It will not be without interest to recall here, unreliable though they are, the lengthy stories concerning St. Joseph’s marriage contained in the apocryphal writings. When forty years of age, Joseph married a woman called Melcha or Escha by some, Salome by others; they lived forty-nine years together and had six children, two daughters and four sons, the youngest of whom was James (the Less – the Lord’s brother). A year after his wife’s death, as the {Essene} priests announced through Judea that they wished to find in the tribe of Judah a respectable man to espouse Mary, then twelve to fourteen years of age.” (Catholic Encyclopedia) It is even suggested that Mary herself was conceived by divine intervention, just as The Christ, and that they shared a communal ‘soul’, originally bound in The Garden as Adam and Eve. [Edgar Cayce; Reading 5749-8]

This is an argument of age old particulars, and there is very little one can do to prove The Christ ever addressed the concept of reincarnation. In his day, the Pharisees professed a belief in the ‘resurrection’ that the Sadducees denied, although their question was an attempt to scripturally entrap Christ. The term used is anastasis [Gk], a ‘standing-up’ again, or relative ‘recovery’, being ‘raised from death’, that the term Reincarnation is derived from. A striking point in this would be found in Matthew 22:23-33 [also Mark 12:18-27, Luke 20:27-38], where the ‘resurrection/reincarnation’ is challenged before the Crucifixion ever occurred, noting that the concept existed beforehand. In this challenge of ideals by the religious leaders of the day, Christ adds correction to its concept – stating that it ignores certain conditions of one life to another, particularly the binding element of marriage of the Soul, relative to Mosaic Law. This is about as close as one can get to consider The Christ speaking on ‘resurrection’ that in turn exemplifies the karmic rule associated with ‘reincarnation’.

Escaping all the historical and biblical references, the application of complicated factors within reincarnation begins to formulate a series of cosmic and astral possibilities. One could easily diagnose this to present a series of strict regulation to cycles within cycles, believing that causality is bred from rigid extractions. In reverence of Free-Will, the exact opposite ideal would be of greater magnitude, overriding the expectations of creation and bending the rules; principled in P’U, the Un-carved Block of Taoist philosophy. The implication is held in things set in their original simplicity containing their own natural power – that is easily flawed or abandoned when that simplicity is changed. [C. Fritjof; 2000]

For example, considering the statue of David engraved in marble by Michelangelo; did he know prior to examination of the stone that the image of David existed within the stone, or did the stone dictate to its sculptor the possibilities of images that could be drawn from it? As such, what is it that drives the desire of reincarnation to formulate the factors between destiny and fate in the choices made between worlds that will pertain to ones individual curriculum or sequencing from spirit/soul into flesh? What is it then, that sculpts the individual soul?

By design, the soul progression of Eve and Adam towards Mary and The Christ is descriptive of all human endeavors, just as the Book of Job is not a tale of one man but, all of humanity. The oddity here is in the perception that the ‘curses’ cast upon the Adam, and his partners in crime, Eve and the Serpent (Genesis 3:8-24) – are spoken to them directly – and then, proportionately shadowed upon their descendants. In many cases, without listing the major contenders, specific single usage of biblical ‘names’ actually expand to include a plethora of distinct families or civilizations, exemplified in the extreme ‘ages’ of certain individuals; a practice well noted in the Assyrian and Egyptian Kings List, including those drawn by Manetho (c. 300BCE). [Verbrugghe & Wickersham; 2001] In particular to note here is the concept of The Adam representing all of humanity and an individual. In such cases, the ‘curses’ are entitled to the individual – following the path of the individual, as with the House of David, biblically speaking – all the while being reflected or echoed in the collective nature of humanity through courses of specific civilizations, relative to the Mark of Cain and his children and the vestiges of humankind. Herein is a distinct division between the Sons of God and the Daughters of Men, both mentioned in Genesis 6:4, in the presence of the Nĕph’ilĭm. This term is significant to Nephîyl (nef-eeľ), typical of ‘giant’, but more so denoting of those who are ‘cast-down’, ‘outcast’, or ‘divided from’ the others; as in The Fallen Ones and The Watchers. [The Book of Enoch: VI-XI]

This tale is unique to the ‘cosmogenesis’ that depicts the Fall in Heaven, with anarchy – at some point during divine separation – altering the original design as it birthed creation itself through duality, scattering and diffusing the depths of the cosmic mirrors. Duality is what gave the mirrors depth, from an otherwise ordered and flat landscape. We hear of this cosmic occurrence as it is told in so many ancient tribal legends of creation. The tale told is one of divine fathering, a mother or wife, sons and daughters, a conflict, a second chance or revenge, which triumphs over all obstacles. The myths are real and the translations distorted – the memory of it fading – while the ancient prophetic warning regarding the end of things drives us harder and faster into an inevitable collapse. We are at the edge of repeating a great fall from our own humanity, or will we rise above it all? And so, the sequence begins again in a cosmically ‘quickened’ restoration – an ambiguous ‘bang’, the illusive echo in a sequence of big-bangs from a very ancient sacred origin.

For the sake of discussion, there are two strict natures to the Reincarnation Equation that will be mentioned herein. The Calculative Matrix defines the ‘blueprint’ or formulating expression structured in the Divine Computation; the literal equation of the configuration. This is the core form viewed as the mathematical expression of the equation, containing the precepts, instructions and administrative regulations of the foundational extraction of the formula. The Calculative Array defines the complementary, yet erratic variable lines, integers and measures of uncertainty – the fundamentals of Free-Will – that define the ‘karmic’ nature of the formula. This represents the implied form of human interaction by divine decree; the unique and individual ancestry of Soul Configuration.

The uniqueness of divine consciousness is thusly one of sequencing. Similar to the genetic code of human form, the Cycle of Reincarnation is then constrained in arrangements determined in ‘conditions’ and ‘signatures’, as the formula and variables of incarnation coding. The Calculative Matrix of the equation involves the divine blueprint relative to Destiny, that exemplify the ‘conditions’ or relative natures that the Spirit-Soul adheres to throughout the aggregate experience of its existence. Thus, Destiny is the configuration of divine ordinance that writes the semi-expressionless copious formula for all experiences, regardless of the nature of the environment or projection of the individual. The Calculative Array of the equation involves idiosyncratic variables relative to Fate, that exemplify the ‘signatures’ or relative natures that the Soul-Mind adheres to during the individual experiences of its existence. Thus, Fate is the configuration of subjective ordinance that writes the diverse dynamic variables for experiences, regardless of the nature of the vessel or body. Destiny constrains the divine plan by determining the conditions of the experience, where Fate is ‘free-will’ responding to that plan by personal characteristics or signatures that often alter the experience. The condition of the formula will remain reasonably fixed by divine cause while the signatures of the formula will ultimately shift or rewrite the variables of the formula through individual effect cast in successive lives.

Several things will be required to understand the essence of this paradigm. The creation of Souls is mentioned in Job 38:1-38, focused on verses 4-7. The event that comprises the configuration is a single act of the creative process, notably in the ‘universe’ or olmat (Kabbalah) of the Adam Kadmon, long before the extension/creation of the ancillary universes. Within the Kadmon are the Four Olam universes; Atzilut, Beriah, Yetzirah and Asiyah. The creation of the Sephirot/Spheres exploded in Atzilut, with the creation of Souls occurring in Beriah. The hierarchy of Angels and energetic matrices that support matter unfolded in Yetzirah, in the origin of consciousness and collective unconsciousness. Specific states or orders of the spiritual realms then manifested in Asiyah, initiating the cosmic and astral realms of the physical universe man experiences. The Kadmon is used symbolically as the Body of God, referring to the ‘archetypical’ human being. This is an anthropomorphic term meaning Primordial Man that is a metaphor for the divine attributes expressed in a schematic resemblance of the human form. In like manner, this is the representation of the Ten Sephirot (spheres) of the Tree of Life (formulated by Yitzak Luria from the Sefer Yitzirah: The Book of Creation) illustrating the parallel between divine form and physical form; where man is created in the ‘likeness’ of God.

Immediately following First Cause – an expression of God-Force dividing itself into a ‘cosmic void’ as God-Self born in the aftereffects of Tzimtzum, as the first emanation is the superior universe of the Adam Kadmon; a realm of lucidity and luminous light. This expression is counterpart to Colossians 1:15-20, where the Christos, or Christ Consciousness, that is ‘first born’, is the literal construct or frame that creation will unfold within. Most creation legends contain knowledge that speaks in terms of divine copulation that the Kabbalic tradition explicates in the Shekhinah – the female essence of God that manifests the entire natural world – that in turn spawns the Son of the Logos/Christos as the Adam Kadmon. The world of Kadmon is so transcendent and instantaneous that it’s inseparable and indistinguishable from Ein Sof, as the Superlative Divine, that it becomes the virtual ‘mirror’ of God expressed in the Son. [Kaplan; 1997]

As mentioned before, in the guise of modern physics deciphering individual stages or levels of creation through energetic waves of ‘quantum’ structures are the relative stages of Kabbalic relationships that reflect cosmic design. In light of this, the universal periods of Atzilut, Beriah, Yetzirah and Asiyah are indicative of ‘membrane’ acclimatization between cosmic phasing, where the Big Bang of physics is actually a dynamic progressive sequence of cosmic eccentricity, unfolding into a phase where life may proliferate according to divine impetus. [Steinhardt; 2007] As such, the whole of the construct is fixed within the Adam Kadmon, spawning the stages of creation over and over until the ‘co-creative’ process carries the process beyond a variable ‘forever’ and into harmonized ‘eternity’. Considering the implications, the relative “Fifth World” spoken of in so many creation themes is a world that has never yet developed into or from the divine cycle, and has nothing to do with astral/physical levels of mankind, but cosmic/spiritual levels of mankind. This presents an interesting aspect of Mayan prophecy, currently theorized in the Aztec/Maya calendar of December 21st, 2012. Although the concept is intriguing, and is somewhat relative to this study, it is a topic of its own genre included in this site.

The expression that defines the creation of souls is configured within the Adam Kadmon and reflected in the creation legend of Adam/Eve. By biblical account, these two are significant of the first physically created human beings. More than likely, the preliminary dimension that the Gan Eden (Garden of Eden) existed in was spiritually much higher than the dimension mankind inhabits today, in Yetizirah; a discourse beyond the scope of this study. Even the conscription of The Adam was above and beyond the human essence in ancient, let alone, modern times, paralleling that of the Kadmon. The celestial environment of the Eden was closer in proximity to the Creator, where Adam/Eve experienced no separation from their creator, and thus, no perception of duality. The state of divine unity only lasted up to The Fall, where a difference in configuration occurred, noted in the fact that a change in ‘garments’ ensued. In the Garden the aspect is spiritual, implying higher energy and possibly an embodiment of ‘light’ existed. After the fall, there is a need to ‘clothe’ them, where light is embedded into flesh that is then revealed as being ‘naked’.

Genesis chapter one (v.26-28) refers to a creature made in the likeness of the creators image, distinguishing heaven being lowered into physical/earthly realms. The account states it is made ‘male and female’, indicative of androgynous beings, noting the phrase ‘in the image of God he created him; male and female he created them’. This resumes in Genesis chapter two (v.7-8), where ‘God formed man from the dust of the earth, and breathed into his nostrils the breath of life; and man became a living being’. Two things occur here, the first being the singular nature of man that is aforementioned as being male and female. The second being the change in configuration from ‘light’ being to ‘flesh’ being, that requires ‘the breath of life’ to animate the adamic, earthen state of the being; born of heaven and placed [fallen] into a physical world.

In the Hebrew (Torah), there is no mention of the Soul (nefesh) in the first account.
In the second (Genesis 2:7), we find the ‘human’ invested with a Soul through the ‘breath’ of God, specifically stating in that decree that the ‘man’ becomes a ‘living being’. Adam received a Soul that in the Hebrew is an expression of nishmat chayim. Nishmat is derived from the same root as neshamah, the term for Godly Soul. In the phrase ‘became a living being’, the physical life-force is instilled, from the Hebrew term l’Nefesh, indicating that the life-force is consummate through the nefesh; the level of soul that animates or gives life to the natural or animal soul.

In Genesis 5:1-2 an interesting note is made, that on the day God made Adam, in His image, male and female, they are blessed and named Adam. There is no distinguishing comment regarding the Eve, where the Hebrew distinctly reads “the Adam”, not simply Adam. The Sefer ha’Zohar states that God created the first human an androgynous being, “with two faces” [or, two states of psyche, male/female] and then detached the Adam into separate beings, from the same originating source. Thus, Adam’s statement of having a companion that is ‘bones of my bones, flesh of my flesh’ is relative; Genesis 2:23. Still, this ideal is more so rooted in its ‘spiritual’ aspects than one of ‘physicality’. The mystery lies in the ‘deep sleep’ that overtakes him (Genesis 2:21) in order for the division to occur, where the nishmat chayim is divided and the distinguishing ‘image’ of God in man is revealed in male/logic and female/emotive essences. The act rooted within ‘deep sleep’ is necessitated by the fact that an androgynous being may only copulate within itself, but to drawn from itself the alternative gender required a ‘meditative’ state to allow the body to release itself of its own disparate spirit; the act of splitting the Soul into individual states or sexes. The exclusive use of the term ‘rib’ (tsal’âh) is literally of the body, or figurative of ‘a door’, hence, a ‘side’ of a person or section of sky that suggest a ‘chamber’ or essence drawn from something. The ‘rib’ is metaphoric of the division or drawing from the ‘chamber’, through and from the essence of the nishmat chayim. The drawing out of the emotive quintessence is seen in the Hebrew word for female – ishah – that is a derivative of ish, the word for male.

The terms given to define the Soul are explicit and significant to five levels or essences of being; Nefesh, Neshamah, Ruach, Chayah, and Yechidah. Originally, in the text of the Torah, each level is specifically mentioned, specifying the distinct level of Soul that is involved. These distinctions become lost when translated into the English, where the terms are viewed as one intention of Soul. Each level respectively contains sublevels. When any human action is evaluated the sublevels become apparent in aspects of quality, spirit, or intent of deed, where the action itself is viewed as either being coarse or refined.

The body is animated by the Nefesh that inhabits the individual being from birth to death, as does the Ruach. At the age of maturity, the body and soul (nefesh/ruach) are considered experienced enough to engage the third level of the Neshamah (Godly Soul). The objective of the Neshamah is to bring the Nefesh – driven by instinct, desire and pleasure – under its regulation, thus harnessing the energy of natural instinct of the individual to the influence of the divine.

The human essence also entreats the level of Chayah, although it has no residence in the body. The levels of the Soul may be viewed as energy fields that vibrate at different frequencies. The Nefesh, Ruach and Neshamah reside internally, where the higher levels of Chayah and Yechidah interact from external dimensions through etheric ‘streams’. Chayah is united with other individuals, where Yechidah is united with the supernal realms, even though both are nourished externally of the body. Chayah is the communicating aspect of the Soul that relates across the physical fields, such as when a parent is ‘knowing’ of something happening to their child, or as twins sharing understanding of each other. Carl Jung referred to this as the “collective consciousness”, in which vast amounts of information – past, present and future – can be accessed or exchanged.

Yechidah is the highest energetic level of Soul, where only under exceptional circumstances does one ‘bring down’ its power that is beyond the normal range of conscious awareness. This is the level of soul capable of great human strength that, in extreme situations, allows one to mysteriously tap into power or knowledge from beyond the typical range of human capacity. This is the energetic field of visions and miracles.

In Kabbalistic literature, the mention of a ‘higher soul’ is capricious with that of the ‘lesser soul’. There is nothing to do with intellect or wisdom in this detail as it implies a level of ‘receptivity’ to devotion that distinguishes it, suggesting an adaptation of the Soul set in degrees of experience. Just as there are stages of learning that register in the manner they are received the ‘higher soul’ is more open to receive, and the ‘lesser soul’ is stunted in their acceptance to receive. This in turn relates to ‘conditional’ coding that is harmonized when intrinsic ‘signatures’ equalize or balance the equation. Much could be said about the Soul and its intrinsic levels and influences that the scope of this study is not prepared to detail. The traditions of the Kabbalah are comprehensive in their view of the soul, yet what is given here should be enough to journey forth.

We begin by noting that all the events relative to the configuration of Adam and Eve consistently reveal clues to spiritual, soulful and physical coding. (1) The creation of all souls is a single instantaneous event, and there is no disparity to the soul regarding the limits of existence except in the experiences an individual entity may encounter. (2) The connectivity of the soul is individual and collective, to both creation and the creator. (3) The division of gender is only relative to the body or vessel, where the spirit and soul force that persuade the ego and difference of mind is congruent to itself – by logic and/or the emotive. (4) The intrinsic nature of the soul is integrated by design yet segregated by form, sustaining a dynamic universal communication to its origin and a diverse individual communication to itself. And, most uniquely, (5) the Human Soul is capable of rising beyond the visceral natures and offering itself a return to the divine, an act of Devotion both beyond the lesser physical orders of earth and the greater spiritual orders of the angelic.

So, what about the influence of choice, rooted in Free-Will?


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