What is Practical Metaphysics
Practical Metaphysics is the bridge between Science and Theology.
Science has struggled to provide us with solutions to the most pressing issues we face as humans. We can send gigabytes of information across the world in less than a minute, yet war, poverty and famine seem to be prevalent as ever. The wheels of history, it seems, are not impacted by our technological advancements. Furthermore, it seems that science cannot answer the most intriguing questions humans are trying to answer — what is consciousness? Who is the one who is self-aware? Are we alone in the universe and what is the purpose of life?
Most importantly, why do we suffer so much?
Theology, too, has struggled to provide us with convincing answers to these questions. It is estimated that 84% of the world population has faith (a third is Christian). There seem to be a church, a temple, a synagogue or a mosque everywhere humans reside; faith is an intrinsic part of who we are as humans. And yet, we have failed to understand the nature of our inner struggle. In fact, the emotional turmoil that engulfs us seems to increase in an exponential manner, as evidenced by the increasing number of suicides and self-motivated mass killings. Our inner suffering is also a significant contributing factor to the exponential rise of the consciousness movement in the past fifty years.
The “soft” sciences of the psyche, such as psychology and psychiatry were also unable to deliver us with a clear map of the psyche. Instead, they attempt to list every notable human behavior that deviates from a “normalized” standard, terming them “mental dis-orders”. From what order do they deviate? How does this subjectively determined standard take into account our continuously evolving mental diversity?
The more we become self-conscious, and as the information revolution continues to reveal the vastness of human expression, more questions rise. Why is it that we are all so different? What causes us to be emotionally triggered? What is love? Why is it that some people can multiple 57x34 in their heads and yet others can’t figure out how much change they deserve at the cash register? What is the cause of Dyslexia? Aphantasia? Alzheimer? Autism? Parkinson’s? Split personality? Why are some so loving while others are willing to kill a fellow human without missing a heartbeat? What is will and and what is desire? What is hope?
Who is the one asking all this?
There is a common denominator, however, to all these questions. The answers are all rooted in the blueprint of consciousness itself, and the mechanism with which the mind operates. Many scientists will tell you that we have yet to discover this knowledge. I am here to tell you that it was never lost. Our forefathers knew the answers, and they have left us a gift — a map of the psyche and of consciousness itself, which shows how our conscious perception of reality is rooted in our infinitely unique perception of time (and consequentially, of space).
The practical metaphysicist studies this map.
Such a bridge between Science and Theology must have a foot on each side; on one hand, it must offer a rational and logical thesis, a repeatable pattern which resonates with the rational mind, and can be tested as well as observed with consistency which would allow its practical use. On the other hand, it must stay shrouded in mystery, allowing for the existence of an irrational, chaotic and artistic force that shuffles the endless diversity of human expression. Proof negates faith; the intellectual understanding of our metaphysical reality must not take away from the spiritual potency of life itself.
Science’s backbone is the scientific method. It is a 300-years-old structured-procedure that consists of systematic observation, measurement, and experiment, as well as the formulation, testing, and modification of hypotheses. It ensures that we are all playing by the same rules and that any new theory will pass the towering gates of the rationale. Without it, science cannot cross from that which is abstract to that which is concrete, from theory to practice. But the scientific-method is also science’s Achilles heel — it systematically blocks science from exploring that which can be observed but cannot be measured.
Like consciousness, for example.
Practical Metaphysics is the science of the immeasurable. The laws of metaphysics tell us that that which is measurable exists by the very existence of the immeasurable. There is no thesis without an antithesis, much like there is no light without darkness. That which cannot be measured is to the measurable what dark matter is to matter itself. And yet, for everything to function it must have a mechanism; what cannot be measured with scientific instruments, we are told by the laws of metaphysics, indeed has a mechanism with which it functions. The mechanism is simply immeasurable.
Once known, however, it is quite detectible. In fact, it becomes self-evident.
The study of physics is rooted in consistent accuracy; the study of Metaphysics, however, is rooted in inaccurate consistency. Hard sciences show us unbreakable patterns that guarantee the unbreakable accuracy of nature’s laws, without exception. Metaphysics shows us unbreakable patterns of randomness which guarantee that when it comes to the final product of nature, there is always an exception. Physics will reveal the reason a basketball moves in any conceivable pattern, yet it is only metaphysics that can reveal the reason a player missed an easy shot.
Metaphysics is the science of chaos.
When a pattern is unknown, observation finds nothing but disarray. Take flowers, for example; before the thirteenth century, there was no awareness of a rational pattern which dictating how many petals a flower will have. Then a man named Fibonacci discovered a circular mathematical pattern, and so we now know that the number of petals in a flower will always be a number within the Fibonacci series (where each number is the sum of the previous two). And so we see flowers with 1, 2, 3, 5, 8, 13, 21, 34, 55, or even 89 petals. This discovery does not take away from our appreciation of creation; on the contrary, it leaves us in awe of its ingenuity.
The same goes for consciousness. Chaos exists only when a valid theory is absent. The mysterious realm of the psyche appears chaotic, but once its structure is revealed, we then see the elegant ingenuity with which it was created. Metaphysics tells us that there is a blueprint to consciousness, that there is a mechanism with which the mind works which serves as the metaphysical “engine” of the human psyche. It tells us that there is even a logic to the chaos that seem to drive our emotional impulses. The structure is always the same one; it is a template of all that is metaphysical, reverberating throughout all that exists, much like the laws of nature are the governing blueprint by which all that is physical was created.
This structure is a theological template called “The Tree of Life,” described in a distributed body of knowledge called “Hebrew Metaphysics” that is spread across numerous religions and spiritual frameworks. Naturally, it is heavily centralized in Judaism. For thousands of years, this template was misunderstood. Using modern terminology, this book will bring a piece of it to life — the structure and mechanism of the Conscious Mind.
About the Language of Metaphysics
A man goes to a scientist and asks — “what is the most important number in the world?”
The scientist think for a moment then answers. “The answer is One. Without it, you cannot count. One contains all other numbers, for you can divide it indefinitely.”
The man then goes to a priest and asks — “what is the most important number in the world?”
“Great question, my son,” the priest nodds in approval. “The most important number is three. Scripture tells us this; for all life to exists, a holy trinity must form — a father, a mother and an offspring.”
The man then goes to a Rabbi and asks the same question.
“Seven, my friend, is the answer” replies the Rabbi. “It’s God’s favorite number. He built everything in sevens. Light is made of seven colors, sound is made of seven notes, the week has seven days, there are seven big deserts and seven big oceans in the world, and there are seven energy centers in the body.”
Confused by the different answers, the man goes to a metaphysicist and asks. “Tell me, please, what is the most important number in the world?”
“Oh, that’s easy,” smiles the metaphysicist. “12.75.”
“Wait, what?” answers the man, puzzled. “Why 12.75?”
“Because I am hungry,” says the metaphysicist, “and that’s how much money I have in my pocket.”
Words, you see, are subjective. It is the definition of the word “important” which led the metaphysicist to answer as he did. This definition is always fluid, and changes not only from one person to the next, but from moment to moment as well.
As humans, we tend to seek objective truths. We want systems that would help us make sense of the world around us and will allow us to manipulate our surroundings to our needs. Both science and philosophy are continuously searching of such an objective truth — a binding theory which will tie all other theories together. The scientist seeks this truth so he can manipulate nature for the benefit of humanity. The philosopher, on the other hand, seeks the meaning of the word “benefit.” The trouble, it seems, is that the search for this objective truth seems to be rooted in subjective beliefs. Without noticing, even the scientist takes a leap of faith.
Take, for example, the research of the brain. For decades, scientists assumed that the brain of men is different than the brain of women. In other words, every scientific research of the brain was rooted in this assumption — believed, at the time, to be an objective truth. New research published in 2014 (see Dr. Yoel, Tel Aviv University) is now gaining more and more momentum as a new “objective truth” within the scientific community. It suggests that the brain is simply a mosaic of feminine and masculine cognitive functions. Simply put, our logical mind makes leaps of faith all the time, since it must believe in some form of truth to build upon.
And thus the search for the ultimate objective truth continues.
It is a cosmic joke that the answers so desperately sought after by scientists and philosophers are, in fact, buried in theology. For one to find this treasure, one must look underneath the strict conformity of religious rituals. The difference between theology and religion is the same as the difference between the laws of nature and the scientific method itself. The laws of nature are the core theory, the skeleton on which science is built; the scientific method was created to explore, document, and use these laws in order to manipulate nature for humanity’s benefit. The same goes for theology and religion. Theology is a body of knowledge which reveals the structure of the metaphysical world. Religions are various methods of preservation and manipulation of this knowledge. All religions dictate a rigid form of ritualistic behavior. Here, rigidity is also an asset — for something to be preserved, it must be kept intact, sealed without air, or else it will inevitably change. As it turns out, and as I will show in this book, the crippling fetters of religion were in fact instrumental in their contribution to the preservation of the knowledge we are now bringing to life.
What on earth, you might say, does spirituality and religion have to do with the structure of the conscious mind?
The answer is rooted in the nature of language. Language is a reflection of the conscious awareness of its peoples. Our words reflect the way we think, for they are used to describe our perception of reality. Words change their meaning as we evolve as a collective; the word ‘plastic’, for example, has a very different meaning today that it did 100 years ago. The same goes for the word “gay”. Pick up a hundred-year-old book from the library and read a chapter; you will instantly see what I mean. If I used the word “worser,” I’ll get my hand slapped by almost any modern editor. And yet, it was used by Shakespeare. People wrote differently because people thought differently. Even Einstein would be baffled if he rose from the dead and walked into a modern data-center in Google’s headquarters. The entire language of computing did not even exist fifty years ago.
The bible, as well as many other theological treasures, was written in a language that reflected the collective consciousness of humanity at the time. Notice, for example, that the bible contains very little analytical language; When abstract concepts are discussed, metaphors are used. This is not only due to the fact that only metaphors survive the test of time, but also because the collective consciousness of people during biblical times did not yet develop the language to discuss concepts like “consciousness,” “psyche,” or “neuropathways.” Language evolves with knowledge. The knowledge that did exist was communicated using the language available to the people, and as such it “froze” in time.
The idea of a “subconscious,” for example, did not exist prior to the late 1800s. The entire idea of thinking about the manner with which we think is relatively new. As a collective, humans once assumed that like someone’s hand or leg, the brain is a fixed organ, it’s structure and abilities determined at birth; that is, the mental hand you were dealt is the one you’re stuck with until the day you die. Today we know that this is not true. Neuroplasticity tells us that the brain keeps changing, continuously and consistently, to reflect our conscious awareness. We now know that consciousness itself, both of an individual and of the collective, is constantly evolving. This evolution, in fact, has accelerated over the past few decades, with the explosion of the information revolution. Knowledge expands our intellectual awareness, which entices our experiential curiosity; experience, in turn, expands our consciousness.
As a species, we now have the common language to speak of, and study, human consciousness itself. All that must be done is to translate these ancient metaphors into meaningful, modern intellectual terminology, and the puzzle of the human mind is slowly revealed. In this book, you will be introduced to the language of metaphysics, with which we can collectively discuss the structure and mechanism with which the mind operates.
The Lost Seed of Western Spirituality
In my attempt to solve the puzzle of the Tree of Life, I studied dozens of theological framework. When doing so, one quickly realizes that they all share a common denominator. Under the layers of cultural religious practices, every religion — at its core — speaks about unity, oneness and love. “The father and I are one,” said Jesus. “All is one thought,” say Jewish teachings. All spiritual frameworks unite the concept of “human” with the concept of “god,” as humans were created “in his image.” This idea repeats in almost any religion or spiritual body of knowledge; it is merely the subjective interpretation of this idea that differs from one religion to another.
But what is this “image” with which we were created?
The Hebrew language is yet an additional common denominator that threads virtually all western spiritual methodologies. You cannot study Alchemy, Occultism, Ancient Astrology or Gnostic Chirality in depth without running into Hebrew writings, or diagrams featuring Hebrew letters. This fact was a major clue in my research of consciousness and in fact brought me back (kicking and screaming) to the body of knowledge I was immersed in as a child — the teachings of the Hebrews.
The story of creation in the bible is a metaphor. Adam is the conscious mind; Eve is the subconscious. In Hebrew, Adam is not a name; It means “human”. Eve, in Hebrew (Chava), means “experience,” or “a place of dwelling.” In other words, Eve is the body, in which the involuntary organs are controlled by the subconscious mind. The entire Hebrew bible, in fact, is a sophisticated play-on-words describing the manner with which our mind functions, the laws of metaphysics and the stages of human consciousness evolution. Unfortunately, when deviating from Hebrew, much of the metaphor is lost in translation. Take, for example, Genesis 2:21 — “and he took one of his ribs and closed up the flesh instead thereof”. In Hebrew, the word “instead” also mean “under it” (תחתיה). The body which acts, Eve, is described to be below the head which thinks, Adam.
Translating the metaphor of the psyche into a tangible, self-evident framework that we can all see in action required me to cross-reference numerous spiritual bodies of knowledge — both Eastern and Western — with Hebrew teachings, in an attempt to find the common denominators which unites them. I then did the same with the core concepts of formal, physical and social sciences. A common thread started to reveal itself almost instantly. A test of an absolute truth is that it is always true; for a unified theory of consciousness to exist, it must unite all other theories, not deem them as wrong. My findings were unequivocal; all these bodies of knowledge are various attempts to describe the same central truth — the manner with which the collective and individual mind operates. They differ, I found, only in the relative conscious perception of those who explored and documented them.
This lost seed that threads all Western spirituality, including Judaism, is the Hebrew letters themselves. Through their symbolism, numerical values and pictorial shapes, the letters hide a map of the human psyche. Practical Metaphysics is the study of this map.
A Word to the Believer
As a student and teacher of Hebrew (practical) Metaphysics, I found that a common form of inner resistance forms amongst potential explorers of this knowledge. Hebrew wisdom is naturally associated with Judaism. Often this association prevents the practitioner from adopting it, since on its face, it invites a potential spiritual crisis. What does this association say about the validity of Christian, Buddhist or Islamic teachings? Does the validity of one spiritual framework negate the rigor of another, or perhaps diminish its solidity?
When it comes to the automatic association of Hebrew with Judaism, I can tell you that while it is natural, it is also baseless. In reality, as previously mentioned, the interpretation of Hebrew wisdom is the hidden focus of many Western spiritual frameworks. Spirituality, however, is a very personal business. We want to believe that what we were taught was complete; when a new interpretation is layered upon it, we naturally push back. To the inner, subjective questions which might rise with the study of this knowledge, I have no answers. All I can share with you is my opinion and experience. To do so, I want to share a tale.
There once was a king who decided to populate an entire desolate planet with his seed. To do so, he summoned his children, all 70 of them, and instructed them to roam to different parts of the land and establish roots.
“One day, many generations from now,” said the wise king, “you will meet each other again. However, by then you will not remember you were siblings. To ensure you recognize each other, I will provide you with a riddle which, when solved, will reveal your shared identity.”
And so the king gave each one of his children a different puzzle, cryptically drawn on a map. His youngest son, however, received no puzzle, and quickly protested.
“Worry not, my son,” said the king, “To you I will give the key which solves all the other puzzles. It is your responsibility to cherish and treasure the key until the time comes. This is a great burden. Will you accept?”
“Yes!” Said the son, overflowing with the importance of his mission.
And so they all roamed around the earth, seeking places to call home, passing their unique puzzles onwards, year after year, until it became a part of their culture. Thousands of years passed; some tribes perished, some thrived. Slowly and steadily, they filled the planet. By the time they started mingling with each other, they all looked, behaved and thought differently, spoke different languages and were unable to recognize each other as members of their own extended family.
Just as the wise king predicted, they struggled to communicate without recollection of their joint past. And so they fought for resources and argue with one another as to who’s cultural puzzle had the most potential to solve the mounting conflict. Unfortunately, even the youngest son no longer remembered their shared origin, mistaking the key for yet another puzzle.
The king’s treasure, it had seemed, became the source of their troubles.
I have no happy ending for this story… yet. We, as humans, get to decide how it ends. The metaphor, however, is clear; all religious and spiritual systems — science included — are of validity. You may equate Hebrew Metaphysics to the treasure map, the key with which we can find the same answer to our own unique puzzle. The treasure map, however, is just that; it does not tell you what to do at each step of the way, but merely points you from one station to the next. The map is merely the key, But the key is worthless without the lock. The other theological and scientific methodologies, Judaism included, are the treasure chests which this key must open.
One must never mistake the carrier of the key to be the one who owns the treasure.
I owe a great debt of gratitude to many different theological traditions, and to those who passed them forth. Without them, I would not have been able to become a Practical Metaphysicist. Hebrew wisdom provides us an intellectual map for our conscious development; other religions and sciences, Judaism included, provide us with the practical knowledge required to use it. Christianity teaches love; Islam teaches submission. Buddhism teaches us how to pass the mysterious gates of the mind, and Hinduism teaches us how to open every one of the 70,000 energy channels in the body. Occultism taught me Judaism from a different angle, and helped me to appreciate the tradition of my forefathers from which I previously escaped. Ancient astrology teaches us the language of the personality, and alchemy, together with modern psychology, can teach us how to navigate the dark alleys of the psyche. Every spiritual and intellectual body of knowledge is yet another face of the same truth, reflected by the unique culture, tradition and conscious perception of those who passed it forward. The Tree of Life, the blueprint of consciousness itself, simply unites them all through a common thread.
I urge you to read this book with an open mind and find the connecting threads back to your own spiritual or intellectual set of values. Do not mix the value of the gold with the shape of the container in which it came. I can assure you that if you walk into the world of Hebrew Metaphysics with an open mind, you will see that no subjective truth is weakened by this knowledge.
In fact, it will shine it with a new light.
1 see the book of formation
3 “ch” is pronounced as Spanish “j”
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