{"id":729,"date":"2024-02-22T12:50:26","date_gmt":"2024-02-22T12:50:26","guid":{"rendered":"https:\/\/mehmetozgurersan.com\/?p=729"},"modified":"2024-02-22T12:50:26","modified_gmt":"2024-02-22T12:50:26","slug":"hayat-agaci-kabala","status":"publish","type":"post","link":"https:\/\/mehmetozgurersan.com\/?p=729","title":{"rendered":"Hayat A\u011fac\u0131 (Kabala)"},"content":{"rendered":"
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Bu makale Yahudi Kabala<\/span><\/a>\u00a0,\u00a0<\/span>H\u0131ristiyan Kabala<\/span><\/a>\u00a0ve\u00a0<\/span>Hermetik Kabala’daki<\/span><\/a>\u00a0arketipsel hayat a\u011fac\u0131 kavram\u0131 hakk\u0131ndad\u0131r\u00a0.\u00a0Di\u011fer kullan\u0131mlar i\u00e7in bkz.\u00a0<\/span>Hayat A\u011fac\u0131 (belirsizli\u011fi giderme)<\/span><\/a>\u00a0.<\/span><\/div>\n


\nKabala<\/a>\"Ezoterik<\/a><\/p>\n<\/div>\n

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Ilanot Projesi<\/a>\u00a0– Orta \u00c7a\u011f’dan 20. y\u00fczy\u0131la kadar el yazmalar\u0131 ve kitaplardaki kabalistik diyagramlar\u0131n aranabilir tan\u0131mlay\u0131c\u0131 bir katalo\u011fu, Prof.\u00a0<\/span>JH Chajes<\/a>\u00a0taraf\u0131ndan .<\/span><\/p>\n\n\n\n\n\n
Bir<\/a>\u00a0serinin\u00a0par\u00e7as\u0131<\/td>\n<\/tr>\n
Thelema<\/a><\/th>\n<\/tr>\n
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Tek y\u00f6nl\u00fc heksagram<\/a><\/div>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

\"Crowley'in<\/a>Hayat a\u011fac\u0131<\/span><\/b>\u00a0(\u00a0\u0130branice\u00a0<\/span>:<\/span><\/a>\u00a0\u05e2\u05b5\u05e5\u00a0<\/span>\u05d7\u05b7\u05d9\u05b4\u05bc\u05d9\u05dd<\/span><\/span>\u00a0,\u00a0<\/span>romanla\u015ft\u0131r\u0131lm\u0131\u015f<\/span><\/a>\u00a0:\u00a0\u00a0<\/span><\/small>\u02bf\u0113\u1e63 \u1e25ayyim<\/span><\/i><\/span>\u00a0veya no:\u00a0\u05d0\u05b4\u05d9\u05dc\u05b8\u05df<\/a>\u00a0,<\/span>\u00a0<\/span><\/span>romanla\u015ft\u0131r\u0131lm\u0131\u015f<\/span><\/a>\u00a0:\u00a0\u00a0<\/span><\/small>\u02beil\u0101n<\/span><\/i><\/span>\u00a0,\u00a0<\/span>lit.<\/span><\/a>\u2009<\/small>\u00a0‘a\u011fa\u00e7’)\u00a0Kabala’da\u00a0Haham Yahudili\u011finde<\/a>\u00a0ve ondan t\u00fcretilen\u00a0di\u011fer\u00a0mistik geleneklerde<\/a>\u00a0kullan\u0131lan bir\u00a0<\/span>diyagramd\u0131r .\u00a0<\/span><\/a>[1]<\/a><\/sup>\u00a0Onu , Yarat\u0131l\u0131\u015f’\u0131n yarat\u0131l\u0131\u015f anlat\u0131m\u0131nda<\/a>\u00a0iyilik\u00a0ve k\u00f6t\u00fcl\u00fck bilgisi a\u011fac\u0131n\u0131n<\/a>\u00a0yan\u0131nda g\u00f6r\u00fcnen\u00a0hayat a\u011fac\u0131ndan<\/a>\u00a0ve arketipsel\u00a0hayat<\/a>\u00a0a\u011fac\u0131ndan ay\u0131rmak i\u00e7in genellikle “Kabalistik hayat a\u011fac\u0131” olarak an\u0131l\u0131r\u00a0. bir\u00e7ok k\u00fclt\u00fcrde.\u00a0[1]\u00a0<\/a><\/sup>[2]<\/a><\/sup><\/span><\/sup><\/sup><\/sup><\/p>\n

Simo Parpola<\/span><\/a>\u00a0, ger\u00e7ekli\u011fin \u00e7e\u015fitli y\u00f6nlerini kapsayan farkl\u0131 alanlara sahip bir hayat a\u011fac\u0131 kavram\u0131n\u0131n k\u00f6keninin , M.\u00d6. dokuzuncu y\u00fczy\u0131ldaki\u00a0<\/span>Yeni Asur \u0130mparatorlu\u011fu’na<\/span><\/a>\u00a0kadar uzand\u0131\u011f\u0131n\u0131 ileri s\u00fcrd\u00fc .\u00a0<\/span>[1]\u00a0<\/span><\/a><\/sup>[2]<\/span><\/a><\/sup>\u00a0Asurlular,\u00a0Mezopotamya tanr\u0131lar\u0131na<\/a>\u00a0Kabala’da kullan\u0131lanlara benzer\u00a0<\/span>ahlaki de\u011ferler<\/span><\/a>\u00a0ve belirli\u00a0<\/span>say\u0131lar atam\u0131\u015flar ve devletin\u00a0<\/span><\/a>Adam Kadmon’un<\/a>\u00a0d\u00fc\u015f\u00fcncesine paralel olarak bunlar\u0131 kral modeli olarak kutsal a\u011fa\u00e7 tasvirlerine ba\u011flad\u0131\u011f\u0131n\u0131 iddia etmi\u015flerdir\u00a0.\u00a0[1]\u00a0<\/a><\/sup>[2]<\/a><\/sup>\u00a0Bununla birlikte,\u00a0JH Chajes\u00a0<\/a>ilan’\u0131n<\/i>\u00a0Asur ya da ba\u015fka herhangi bir spek\u00fclatif antik kaynaktan ziyade \u00f6ncelikle\u00a0Porfir a\u011fac\u0131na<\/a>\u00a0ve g\u00f6k k\u00fcrelerinin haritalar\u0131na\u00a0bor\u00e7lu<\/a>\u00a0oldu\u011funun kabul edilmesi gerekti\u011fini\u00a0belirtmektedir .\u00a0[3]\u00a0<\/a><\/sup>[4]<\/a><\/sup><\/span><\/sup><\/sup><\/i><\/sup><\/sup><\/p>\n

Kabala’n\u0131n ba\u015flang\u0131c\u0131\u00a0Bahir<\/a><\/i>\u00a0ve\u00a0Zohar’dan<\/a><\/i>\u00a0kaynaklanan\u00a0<\/span>Orta \u00c7a\u011f’a<\/span><\/a>\u00a0kadar uzan\u0131r .\u00a0[5]<\/a><\/sup>\u00a013. y\u00fczy\u0131l\u0131n sonlar\u0131na tarihlenen en eski \u0130brani Kabalistik el yazmalar\u0131, “Bilgelik A\u011fac\u0131” etiketli biri de dahil olmak \u00fczere diyagramlar i\u00e7ermesine ra\u011fmen, \u015fimdi ikonik olan hayat a\u011fac\u0131 on d\u00f6rd\u00fcnc\u00fc y\u00fczy\u0131lda ortaya \u00e7\u0131kt\u0131.\u00a0[4]\u00a0<\/a><\/sup>[6]<\/a><\/sup><\/span><\/i><\/i><\/sup><\/sup><\/sup><\/p>\n

\u0130konik temsil ilk olarak 1516 y\u0131l\u0131nda\u00a0<\/span>Gates of Light’\u0131n<\/span><\/i>\u00a0Latince terc\u00fcmesinin kapa\u011f\u0131nda bas\u0131lm\u0131\u015ft\u0131r.\u00a0<\/span>[7]<\/span><\/a><\/sup>\u00a0Bilim insanlar\u0131, Porta Lucis<\/span><\/i>\u00a0kapa\u011f\u0131ndaki sanat\u0131n k\u00f6keninin izini\u00a0<\/span>Johann Reuchlin’e<\/span><\/a>\u00a0kadar s\u00fcrm\u00fc\u015ft\u00fcr\u00a0.\u00a0<\/span>[8]<\/span><\/a><\/sup><\/p>\n

A\u00e7\u0131klama\u00a0<\/span><\/span><\/h2>\n
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Kabalistik hayat a\u011fac\u0131n\u0131n bir versiyonu<\/span><\/figcaption><\/figure>\n

Hayat a\u011fac\u0131<\/span><\/i>\u00a0genellikle farkl\u0131\u00a0arketipleri<\/a>\u00a0simgeleyen 10 veya 11\u00a0<\/span>d\u00fc\u011f\u00fcmden<\/span><\/a>\u00a0ve d\u00fc\u011f\u00fcmleri birbirine ba\u011flayan 22 yoldan\u00a0olu\u015fur .\u00a0[9]<\/a><\/sup>\u00a0D\u00fc\u011f\u00fcmler genellikle\u00a0ortak bir kategoriye ait olduklar\u0131n\u0131 temsil edecek \u015fekilde \u00fc\u00e7\u00a0s\u00fctun halinde d\u00fczenlenir.\u00a0<\/a>[9]<\/a><\/sup><\/span><\/sup><\/sup><\/p>\n

Kabala’da d\u00fc\u011f\u00fcmlere\u00a0<\/span>sefirot<\/span><\/a>\u00a0denir .\u00a0<\/span>[9]<\/span><\/a><\/sup>\u00a0Genellikle k\u00fcreler<\/span><\/a>\u00a0olarak temsil edilirler\u00a0ve yollar (\u0130branice:\u00a0<\/span>\u05e6\u05b4\u05e0\u05bc\u05d5\u05b9\u05e8<\/span><\/span>\u00a0,\u00a0<\/span>romanizasyonda:\u00a0\u00a0<\/span><\/small>\u1e63innoro\u1e6f<\/span><\/i><\/span>\u00a0) genellikle \u00e7izgilerle temsil edilir.\u00a0<\/span>[9]<\/span><\/a><\/sup>\u00a0D\u00fc\u011f\u00fcmler genellikle\u00a0<\/span>varolu\u015fun<\/span><\/a>\u00a0,\u00a0<\/span>Tanr\u0131n\u0131n<\/span><\/a>\u00a0veya\u00a0<\/span>insan ruhunun<\/span><\/a>\u00a0kapsay\u0131c\u0131 y\u00f6nlerini temsil eder .\u00a0<\/span>[9]\u00a0<\/span><\/a><\/sup>[10]\u00a0<\/span><\/a><\/sup>[11]<\/span><\/a><\/sup>\u00a0Yollar genellikle k\u00fcrelere atfedilen kavramlar aras\u0131ndaki ili\u015fkiyi veya bir k\u00fcreden di\u011ferine gitme gerekliliklerinin sembolik bir tan\u0131m\u0131n\u0131 temsil eder.\u00a0<\/span>[9]\u00a0<\/span><\/a><\/sup>[11]<\/span><\/a><\/sup>\u00a0S\u00fctunlar genellikle\u00a0<\/span>s\u00fctunlarla<\/span><\/a>\u00a0sembolize edilir .\u00a0<\/span>[9]<\/span><\/a><\/sup>\u00a0Bunlar genellikle farkl\u0131 t\u00fcrden\u00a0<\/span>ahlaki de\u011ferleri<\/span><\/a>\u00a0,\u00a0<\/span>elektrik y\u00fcklerini<\/span><\/a>\u00a0veya\u00a0<\/span>t\u00f6ren b\u00fcy\u00fcs\u00fcn\u00fc<\/span><\/a>\u00a0temsil eder .\u00a0<\/span>[9]\u00a0<\/span><\/a><\/sup>[7]<\/span><\/a><\/sup><\/p>\n

Sefirot’un geleneksel listesi \u015f\u00f6yledir:<\/span>
\n1.\u00a0<\/span>Keter<\/span><\/a>\u00a0“Ta\u00e7”<\/span>
\n2.\u00a0<\/span>Chokhmah<\/span><\/a>\u00a0“Bilgelik”<\/span>
\n3.\u00a0<\/span>Binah<\/span><\/a>\u00a0“Anlay\u0131\u015f”<\/span>
\n4.\u00a0<\/span>Hesed<\/span><\/a>\u00a0“Merhamet”<\/span>
\n5.\u00a0<\/span>Gevurah<\/span><\/a>\u00a0“Ay\u0131rt Etme”<\/span>
\n6.\u00a0<\/span>Tifereth<\/span><\/a>\u00a0“G\u00fczellik”<\/span>
\n7.\u00a0<\/span>Netzah<\/span><\/a>\u00a0“Dayan\u0131kl\u0131l\u0131k, Zafer” “<\/span>
\n8.\u00a0<\/span>Hod<\/span><\/a>\u00a0“\u0130hti\u015fam”<\/span>
\n9.\u00a0<\/span>Yesod<\/span><\/a>\u00a0“Temel”<\/span>
\n10.\u00a0<\/span>Malkuth<\/span><\/a>\u00a0“Krall\u0131k”<\/span><\/p>\n

On birinci sefirah,\u00a0<\/span>Da’at<\/span><\/a>\u00a0, baz\u0131 ilanotlarda \u1e63innoroth’un 2-4 d\u00fc\u011f\u00fcmleri aras\u0131ndaki kesi\u015fme noktas\u0131nda g\u00f6r\u00fcn\u00fcr.<\/span><\/p>\n

Diyagram ayn\u0131 zamanda H\u0131ristiyan Kabalas\u0131nda<\/span><\/a>\u00a0,\u00a0<\/span>Hermetik Kabalada<\/span><\/a>\u00a0ve\u00a0<\/span>Teosofide<\/span><\/a>\u00a0de kullan\u0131lmaktad\u0131r\u00a0.\u00a0<\/span>[7]\u00a0<\/span><\/a><\/sup>[2]\u00a0<\/span><\/a><\/sup>[12]<\/span><\/a><\/sup>\u00a0D\u00fc\u011f\u00fcmler ayr\u0131ca tanr\u0131lar<\/span><\/a>\u00a0,\u00a0<\/span>melekler<\/span><\/a>\u00a0, g\u00f6k cisimleri, ahlaki de\u011ferler, tek\u00a0<\/span>renkler<\/span><\/a>\u00a0veya bunlar\u0131n kombinasyonlar\u0131 ve belirli\u00a0<\/span>say\u0131larla<\/span><\/a>\u00a0da ili\u015fkilendirilir\u00a0.\u00a0<\/span>[10]\u00a0<\/span><\/a><\/sup>[7]<\/span><\/a><\/sup><\/p>\n

Ge\u00e7mi\u015f\u00a0<\/span><\/span><\/h2>\n

Paolo Riccio’nun<\/span><\/a>\u00a0o\u011flu Jerome\/Hieronymus, aktif olarak mektup al\u0131\u015fveri\u015finde bulundu ve babas\u0131n\u0131n \u00e7al\u0131\u015fmalar\u0131n\u0131 yay\u0131nlanmadan \u00f6nce Reuchlin ile payla\u015ft\u0131.\u00a0<\/span>[13]<\/span><\/a><\/sup>\u00a0B\u00f6ylece, 1516 y\u0131l\u0131nda, Reuchlin’in \u015femas\u0131, Paolo Riccio’nun Joseph ben Abraham Gikatilla’n\u0131n<\/span><\/a>\u00a0I\u015f\u0131k\u00a0<\/span>Kap\u0131lar\u0131<\/span><\/i>\u00a0adl\u0131 eserinin Latince \u00e7evirisinin kapa\u011f\u0131nda g\u00f6r\u00fcnmeye ba\u015flad\u0131\u00a0.\u00a0Diyagramda yaln\u0131zca 17 yol vard\u0131 ve o zamanlar 10 k\u00fcre ve 22 harf kavramlar\u0131 literat\u00fcrde h\u00e2l\u00e2 farkl\u0131yd\u0131.\u00a0<\/span>[14]<\/span><\/a><\/sup>\u00a01573’te Franciscus Zillettus taraf\u0131ndan \u00e7izilen bir versiyon\u00a0<\/span>Cesare Evoli, De divinis attributis’te<\/span><\/i>\u00a0ortaya \u00e7\u0131kt\u0131 .\u00a0<\/span>[15]<\/span><\/a><\/sup><\/p>\n

Bu versiyon, daha sonraki versiyonlarda yeniden ortaya \u00e7\u0131kacak olan \u00e7e\u015fitli yenilikleri i\u00e7eriyordu: t\u00fcm k\u00fcreler ayn\u0131 boyuttayd\u0131, \u00e7izgiler geni\u015f yollar haline geldi, k\u00fcreler 3 ayr\u0131 s\u00fctun halinde hizaland\u0131,\u00a0<\/span>Malkuth<\/span><\/a>\u00a0\u00fc\u00e7 k\u00fcreye ba\u011fland\u0131 ve bilinen g\u00f6ksel cisimler i\u00e7in astrolojik semboller vard\u0131. k\u00fcreleri etiketlemek i\u00e7in \u0130branice isimlerle birlikte cisimler kullan\u0131ld\u0131.\u00a0Ancak farkl\u0131 \u015fekilde da\u011f\u0131t\u0131lm\u0131\u015f olsa da yaln\u0131zca 17 yolu vard\u0131.\u00a0Reuchlin’in versiyonu Johann Pistorius’un 1587 tarihli derlemesinde yeniden bas\u0131ld\u0131. Son olarak,\u00a01592 ile 1609 y\u0131llar\u0131 aras\u0131nda\u00a0Moses<\/a><\/sup><\/span>\u00a0Cordovero’nun<\/span><\/a>\u00a0Pardes\u00a0<\/span>Rimonim’inin<\/span><\/i>\u00a0\u00f6l\u00fcm\u00fcnden sonra bas\u0131lan bask\u0131lar\u0131nda bilinmeyen sanat\u00e7\u0131lar\u0131n 21 ve 22 yollar\u0131 tan\u0131tan \u00e7e\u015fitli versiyonlar\u0131 ortaya \u00e7\u0131kt\u0131.\u00a022 yol birbiriyle tutarl\u0131 de\u011fildi ve hi\u00e7birinde 22 harf yoktu.\u00a0[17]<\/a><\/sup>\u00a01652 ile 1654 y\u0131llar\u0131 aras\u0131nda\u00a0Athanasius Kircher ,\u00a0<\/a>Oedipus Aegyptiacus’ta<\/a><\/i>\u00a0a\u011fa\u00e7 versiyonunu yay\u0131nlad\u0131\u00a0.\u00a0Kircher diyagram\u0131n\u0131\u00a0birka\u00e7 farkl\u0131 fikri uzla\u015ft\u0131rmaya y\u00f6nelik\u00a0senkretik bir giri\u015fimle tasarlam\u0131\u015f olabilir.\u00a0<\/a>Kendi deyimiyle\u00a0Sefirotik Sistem<\/i>\u00a0olarak adland\u0131r\u0131lan bu yo\u011fun a\u00e7\u0131klamal\u0131 versiyon , daha fazla yenilik getirdi: soyut kavramlar, ilahi isimler, her yol i\u00e7in 22 \u0130branice harf ve yeni astrolojik semboller.\u00a0[18]<\/a><\/sup><\/span><\/sup><\/sup><\/i><\/i><\/sup><\/p>\n

1677 ve 1684 y\u0131llar\u0131 aras\u0131nda\u00a0<\/span>Christian Knorr von Rosenroth ,\u00a0<\/span><\/a>Kabbala denudata’y\u0131<\/span><\/i>\u00a0yay\u0131nlad\u0131\u00a0.\u00a0\u0130lk cilt,\u00a0Lurianik kozmolojinin \u00e7e\u015fitli y\u00f6nlerini temsil eden be\u015f\u00a0<\/span>ilanot veya kabalistik a\u011fa\u00e7tan olu\u015fan bir aparatla sona erdi.\u00a0<\/span><\/a>Bunlardan d\u00f6rd\u00fc,\u00a0\u00f6nceki yar\u0131m y\u00fczy\u0131l boyunca Yahudi Kabalistler taraf\u0131ndan tasarlanan\u00a0<\/span>ilanot’a dayan\u0131yordu;\u00a0<\/span><\/a>bunlardan biri (8-12 aras\u0131ndaki \u015fekiller) Knorr taraf\u0131ndan Naftali Hertz ben Yaakov Elchanan’\u0131n<\/span><\/a>\u00a01648 tarihli\u00a0<\/span>Emek ha-melekh’inden<\/span><\/i>\u00a0se\u00e7ilmi\u015f pasajlar\u0131n okunmas\u0131na dayanarak tasarland\u0131\u00a0.\u00a0<\/span>[19]<\/span><\/a><\/sup><\/p>\n

Sonu\u00e7 olarak, Bat\u0131 ezoterizminin<\/span><\/a>\u00a0\u00e7a\u011fda\u015f \u00f6\u011frencilerine g\u00f6re\u00a0(Yahudi Kabala bilim adamlar\u0131ndan ziyade), \u015fu anda iki versiyon yayg\u0131n olarak da\u011f\u0131t\u0131lmaktad\u0131r: biri, Reuchlin’in orijinali sayesinde Malkuth’un 1 yola sahip oldu\u011fu;\u00a0ve daha sonraki birka\u00e7 versiyon nedeniyle Malkuth’un \u00fc\u00e7 yola sahip oldu\u011fu bir di\u011feri;\u00a0Kircher’in senkretizmi sayesinde her ikisinin de her biri \u0130branice bir harfe kar\u015f\u0131l\u0131k gelen toplam 22 yolu vard\u0131r.\u00a0<\/span>[20]<\/span><\/a><\/sup>\u00a019. y\u00fczy\u0131lda ok\u00fcltizmin yeniden canlanmas\u0131yla birlikte bir\u00e7ok yeni versiyon ortaya \u00e7\u0131kt\u0131, ancak b\u00fcy\u00fck yenilikler yoktu.\u00a0<\/span>[21]<\/span><\/a><\/sup>\u00a020. y\u00fczy\u0131lda\u00a0<\/span>Aleister Crowley ,\u00a0<\/span><\/a>Da’at<\/span><\/a>\u00a0fikrini Kircher’in sembolleri ve von Rosenroth’un diyagramlar\u0131yla birle\u015ftirerek\u00a0<\/span>Liber 777<\/span><\/i>\u00a0adl\u0131 kitab\u0131nda Keter ve Tiferet aras\u0131ndaki on birinci gizli k\u00fcre olarak\u00a0yeniden ortaya \u00e7\u0131karabilirdi .\u00a0<\/span>[22]\u00a0<\/span><\/a><\/sup>[23]<\/span><\/a><\/sup><\/p>\n

21. y\u00fczy\u0131lda merakl\u0131lar, y\u00fczy\u0131llara yay\u0131lan ve karma\u015f\u0131k etkile\u015fimler yoluyla birden fazla ki\u015fiyi kapsayan bu ortak \u00e7al\u0131\u015fmalar\u0131 tek yazarlara atfetmek i\u00e7in acele etmi\u015f olabilirler.\u00a0Bu nedenle bazen Malkuth’un \u00fc\u00e7 yola sahip oldu\u011fu versiyona Yay\u0131lma A\u011fac\u0131 ad\u0131 verilir ve Malkuth’un tek yola sahip oldu\u011fu versiyona D\u00f6n\u00fc\u015f A\u011fac\u0131 ad\u0131 verilir.\u00a0<\/span>[7]<\/span><\/a><\/sup><\/p>\n

Yorumlar\u00a0<\/span><\/span><\/h2>\n

\u00c7abad\u00a0<\/span><\/span>_\u00a0<\/span><\/span>_<\/span><\/a>\u00a0_<\/span><\/span><\/span><\/h3>\n
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Amsterdam’daki\u00a0<\/span>Joods Historisch M\u00fczesi’ndeki<\/span><\/a>\u00a0bir penceredeki hayat a\u011fac\u0131ndan ilham alan bir desen<\/span><\/figcaption><\/figure>\n
<\/a>
Deutsche Fotothek’te<\/a>\u00a0Robert\u00a0<\/span>Fludd’un<\/span><\/a>\u00a0tasvirine dayanan hayat a\u011fac\u0131<\/span><\/figcaption><\/figure>\n

Bir \u00c7abad<\/span><\/a>\u00a0kayna\u011f\u0131na g\u00f6re\u00a0hayat a\u011fac\u0131 \u015fu \u015fekilde yorumlanmal\u0131d\u0131r:\u00a0<\/span>[24]<\/span><\/a><\/sup><\/p>\n

A\u011fa\u00e7, Tanr\u0131’n\u0131n yoktan yarat\u0131m\u0131n\u0131n bir dizi ilahi yay\u0131l\u0131m\u0131n\u0131\u00a0<\/span>,<\/span><\/a>\u00a0a\u00e7\u0131\u011fa \u00e7\u0131kan tanr\u0131sall\u0131\u011f\u0131n do\u011fas\u0131n\u0131, insan ruhunu ve insan\u0131n ruhsal y\u00fckseli\u015f yolunu temsil eder.\u00a0Bu \u015fekilde Kabalistler, a\u011fac\u0131 yarat\u0131l\u0131\u015f haritas\u0131n\u0131 tasvir etmek i\u00e7in kullanarak sembol\u00fc ger\u00e7ekli\u011fin tam bir modeline d\u00f6n\u00fc\u015ft\u00fcrd\u00fcler.\u00a0<\/span>[25]<\/span><\/a><\/sup><\/p>\n

Sembolik konfig\u00fcrasyon on manevi prensipten yap\u0131lm\u0131\u015ft\u0131r, ancak Keter ve Da’at birbirinin yerine ge\u00e7ebildi\u011fi i\u00e7in on bir tanesi g\u00f6sterilebilir.\u00a0<\/span>[25]<\/span><\/a><\/sup><\/p>\n

\u0130yiyi ve k\u00f6t\u00fcy\u00fc bilme a\u011fac\u0131,<\/span><\/a>\u00a0diyagram\u0131n\u00a0son k\u00fcresi olan Malkuth’tan g\u00f6r\u00fclen on k\u00fcreye e\u015fde\u011ferdir; orijinal\u00a0<\/span>hayat a\u011fac\u0131<\/span><\/a>\u00a0ise diyagram\u0131n orta k\u00fcresi olan Tiferet’ten g\u00f6r\u00fclen on k\u00fcreye e\u015fde\u011ferdir.\u00a0<\/span>[25]<\/span><\/a><\/sup><\/p>\n

Kabalistler, hayat a\u011fac\u0131n\u0131n, evrenin ortaya \u00e7\u0131kt\u0131\u011f\u0131 s\u00fcrecin \u015fematik bir temsili oldu\u011funa inan\u0131rlar.\u00a0<\/span>[25]<\/span><\/a><\/sup><\/p>\n

Hayat a\u011fac\u0131nda evrenin ba\u015flang\u0131c\u0131, ilk k\u00fcrenin (\u00a0\u0130ngilizce’de ”\u00a0<\/span>Keter ” veya “ta\u00e7” olarak adland\u0131r\u0131l\u0131r) \u00fczerindeki bir bo\u015flu\u011fa yerle\u015ftirilir.\u00a0<\/span><\/a>Hayat a\u011fac\u0131n\u0131n r\u00f6prod\u00fcksiyonlar\u0131nda her zaman resmedilmez, ancak evrensel olarak\u00a0<\/span>Or\u00a0<\/span><\/a>Ein Sof<\/span><\/a><\/i>\u00a0(\u00a0<\/span>\u0130branice<\/span><\/a>\u00a0:\u00a0<\/span>\u05d0\u05b5\u05d9\u05df \u05e1\u05d5\u05b9\u05e3 \u05d0\u05d5\u05b9\u05e8<\/span><\/span>\u00a0,\u00a0<\/span>romanla\u015ft\u0131r\u0131lm\u0131\u015f<\/span><\/a>\u00a0:\u00a0\u00a0<\/span><\/small>sonsuz \u0131\u015f\u0131k<\/span><\/i><\/span>\u00a0) olarak an\u0131l\u0131r.\u00a0<\/span>[25]<\/span><\/a><\/sup><\/p>\n

Kabalistlere g\u00f6re bu, varl\u0131\u011f\u0131n k\u00f6kenlerine dair anlay\u0131\u015f\u0131m\u0131z\u0131n \u00f6tesine ge\u00e7emeyece\u011fi noktay\u0131 sembolize eder.\u00a0Kabalistler taraf\u0131ndan genellikle “enerjiye” yak\u0131n bir \u015fey olarak anla\u015f\u0131lan ilk “\u015feyin” birden fazla \u015feyden olu\u015fan bir evren yaratmak i\u00e7in patlad\u0131\u011f\u0131 sonsuz bir hi\u00e7lik olarak kabul edilir.\u00a0<\/span>[25]<\/span><\/a><\/sup><\/p>\n

Kabalistler ayr\u0131ca zaman ve mekan\u0131 \u00f6nceden var olan \u015feyler olarak tasavvur etmezler ve onlar\u0131 hayat a\u011fac\u0131n\u0131n sonraki \u00fc\u00e7 a\u015famas\u0131na yerle\u015ftirirler.\u00a0<\/span>[25]<\/span><\/a><\/sup><\/p>\n

Birincisi\u00a0, “Ein Sof”un sonsuz enerji veya s\u0131n\u0131rs\u0131z \u0131\u015f\u0131k tekilli\u011fine daralmas\u0131n\u0131n \u00fcr\u00fcn\u00fc oldu\u011fu d\u00fc\u015f\u00fcn\u00fclen ”\u00a0<\/span>Keter “dir.\u00a0<\/span><\/a>Kabala’da bu, her \u015feyin kendisinden yarat\u0131ld\u0131\u011f\u0131 ilkel enerjidir.\u00a0<\/span>[25]<\/span><\/a><\/sup><\/p>\n

Bir sonraki a\u015fama\u00a0, sonsuz derecede s\u0131cak ve daralm\u0131\u015f tekilli\u011fin uzay ve zamana do\u011fru geni\u015fledi\u011fi bir a\u015fama olarak kabul edilen ”\u00a0<\/span>Chokhmah ” (ya da \u0130ngilizce’de “bilgelik”)’dir.\u00a0<\/span><\/a>\u00c7o\u011funlukla, \u0131\u015f\u0131ktan daha h\u0131zl\u0131 bir h\u0131zla sonsuza kadar ileri do\u011fru itilen, sonsuz yo\u011funluktaki saf dinamik enerji olarak d\u00fc\u015f\u00fcn\u00fcl\u00fcr.\u00a0<\/span>[25]<\/span><\/a><\/sup><\/p>\n

Daha sonra , ilksel di\u015fil enerji olarak d\u00fc\u015f\u00fcn\u00fclen ”\u00a0Binah” (ya da \u0130ngilizce’de “anlama”) gelir\u00a0<\/span>;<\/span><\/a>\u00a0bu, “Chokhmah” enerjisini alan, onu so\u011fuyan ve besleyen, evrenin her yerinde mevcut olan \u00e7ok say\u0131da form halinde besleyen evrenin \u00fcstsel annesidir. t\u00fcm kozmos.\u00a0Ayn\u0131 zamanda zaman\u0131n ba\u015flang\u0131c\u0131 olarak da g\u00f6r\u00fcl\u00fcyor.\u00a0<\/span>[25]<\/span><\/a><\/sup><\/p>\n

Kabalistler i\u00e7in say\u0131lar \u00e7ok \u00f6nemlidir ve alfabenin \u0130branice harflerinin de say\u0131sal bir de\u011feri vard\u0131r.\u00a0Evrenin hayat a\u011fac\u0131 \u00fczerindeki yay\u0131l\u0131m\u0131n\u0131n her a\u015famas\u0131, birden (”\u00a0<\/span>Keter<\/span><\/a>\u00a0“) ona (”\u00a0<\/span>Malkuth<\/span><\/a>\u00a0“) kadar anlaml\u0131 bir \u015fekilde numaraland\u0131r\u0131lm\u0131\u015ft\u0131r.\u00a0Her say\u0131n\u0131n kendi k\u00fcresinin do\u011fas\u0131n\u0131 ifade etti\u011fi d\u00fc\u015f\u00fcn\u00fclmektedir.\u00a0<\/span>[25]<\/span><\/a><\/sup><\/p>\n

“Y\u00fcce” k\u00fcreler olarak adland\u0131r\u0131lan ilk \u00fc\u00e7 k\u00fcre, evrenin ilksel enerjileri olarak kabul edilir.\u00a0Hayat a\u011fac\u0131ndaki evrimin sonraki a\u015famalar\u0131n\u0131n, a\u011fa\u00e7taki “U\u00e7urum” ad\u0131 verilen, “s\u00fcpernaller” ile di\u011fer k\u00fcreler aras\u0131ndaki bir alan\u0131n \u00f6tesinde var oldu\u011fu kabul edilir, \u00e7\u00fcnk\u00fc bunlar\u0131n varl\u0131k seviyeleri birbirinden o kadar farkl\u0131d\u0131r ki, tamamen farkl\u0131 iki ger\u00e7eklikte var gibi g\u00f6r\u00fcn\u00fcyor.\u00a0“Y\u00fcce” k\u00fcreler ilahi enerji d\u00fczleminde bulunur.\u00a0Bu nedenle ”\u00a0<\/span>Binah<\/span><\/a>\u00a0“\u0131n bir ba\u015fka kar\u015f\u0131l\u0131\u011f\u0131 da ac\u0131 \u00e7ekme fikridir, \u00e7\u00fcnk\u00fc “y\u00fcce” annelik enerjisi, do\u011fas\u0131 gere\u011fi bu ilahi birlikten d\u0131\u015flanm\u0131\u015f bir d\u00fcnyay\u0131 do\u011furur.\u00a0<\/span>[25]<\/span><\/a><\/sup><\/p>\n

”\u00a0<\/span>Binah<\/span><\/a>\u00a0” dan sonra evren, evrimini ger\u00e7ekle\u015ftirmek i\u00e7in ihtiya\u00e7 duyaca\u011f\u0131 malzemeleri in\u015fa etme i\u015fine ba\u015flar ve ”\u00a0<\/span>Malkuth<\/span><\/a>\u00a0” a\u015famas\u0131na gelindi\u011finde ba\u015flang\u0131\u00e7taki saf s\u0131n\u0131rs\u0131z olana kadar yo\u011fun olana kadar bu malzemelerin yeni kombinasyonlar\u0131n\u0131 yarat\u0131r.\u00a0enerji fiziksel evrende kat\u0131la\u015ft\u0131.\u00a0<\/span>[25]<\/span><\/a><\/sup><\/p>\n

Enerjileri t\u00fcm yarat\u0131l\u0131\u015f\u0131n temeli oldu\u011fundan, hayat a\u011fac\u0131 potansiyel olarak ya\u015fam\u0131n her alan\u0131na, \u00f6zellikle de insan\u0131n i\u00e7 d\u00fcnyas\u0131na, bilin\u00e7alt\u0131ndan Kabalistlerin y\u00fcksek benlik dedi\u011fi \u015feye kadar uygulanabilir.\u00a0<\/span>[25]<\/span><\/a><\/sup><\/p>\n

Hayat a\u011fac\u0131 sadece fiziksel evrenin hayal edilemeyecek k\u00f6kenlerinden de\u011fil ayn\u0131 zamanda insanl\u0131\u011f\u0131n evrendeki yerinden de bahseder.\u00a0\u0130nsana bir ak\u0131l verildi\u011fi i\u00e7in Kabala’daki bilin\u00e7, orijinal sonsuz enerjinin kendisini s\u0131n\u0131rl\u0131 bir varl\u0131k olarak deneyimleyebildi\u011fi ve ifade edebildi\u011fi fiziksel d\u00fcnyan\u0131n meyvesi olarak d\u00fc\u015f\u00fcn\u00fcl\u00fcr.\u00a0<\/span>[25]<\/span><\/a><\/sup><\/p>\n

Yarat\u0131l\u0131\u015f enerjisi maddeye yo\u011funla\u015ft\u0131ktan sonra, ger\u00e7ek do\u011fas\u0131 Keter ile bir kez daha birle\u015fene kadar a\u011fa\u00e7tan yukar\u0131ya do\u011fru rotas\u0131n\u0131 tersine \u00e7evirece\u011fi d\u00fc\u015f\u00fcn\u00fcl\u00fcr.\u00a0B\u00f6ylece Kabalist, kendisini ve evreni Tanr\u0131’n\u0131n bir ifadesi olarak tan\u0131maya ve arad\u0131\u011f\u0131 ayd\u0131nlanmaya ula\u015fana kadar k\u00fcrelerin \u00e7izdi\u011fi a\u015famalar\u0131 kullanarak geri d\u00f6n\u00fc\u015f yolculu\u011funu yapmaya \u00e7al\u0131\u015f\u0131r.\u00a0<\/span>[25]<\/span><\/a><\/sup><\/p>\n

Hermetik\u00a0<\/span><\/span>_\u00a0<\/span><\/span>_<\/span><\/a>\u00a0_<\/span><\/span><\/span><\/h3>\n
Ana madde:\u00a0<\/span>Hermetik Kabala<\/span><\/a><\/div>\n

Hermetik Kabala’da Hayat A\u011fac\u0131, evrenin yap\u0131s\u0131n\u0131 ve ayn\u0131 zamanda ayd\u0131nlanmaya giden manevi ve metafizik yolu temsil eden temel bir kavram ve sembold\u00fcr.\u00a0Hayat A\u011fac\u0131 genellikle, birlikte bir a\u011faca benzeyen bir desen olu\u015fturan, birbirine ba\u011fl\u0131 on k\u00fcre (Sefirot olarak adland\u0131r\u0131l\u0131r) ve 22 ba\u011flant\u0131 yolundan olu\u015fan bir diyagram olarak tasvir edilir.<\/span><\/p>\n

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Kabalistik Hayat A\u011fac\u0131n\u0131n sephirotu<\/span><\/figcaption><\/figure>\n

Sephiroth, Hayat A\u011fac\u0131n\u0131n on k\u00fcresidir.\u00a0Her Sefira (Sefirot’un tekili), \u0130lahi Olan’\u0131n farkl\u0131 bir y\u00f6n\u00fcn\u00fc ve ayn\u0131 zamanda insan bilincinin ve varolu\u015funun y\u00f6nlerini temsil eder.\u00a0Bunlar yukar\u0131dan a\u015fa\u011f\u0131ya \u015funlard\u0131r:\u00a0<\/span>[26]<\/span><\/a><\/sup><\/p>\n

    \n
  1. Keter<\/span><\/a>\u00a0(Ta\u00e7)<\/span><\/li>\n
  2. Hokmah<\/span><\/a>\u00a0(Bilgelik)<\/span><\/li>\n
  3. Binah<\/span><\/a>\u00a0(Anlama)<\/span><\/li>\n
  4. Hesed<\/span><\/a>\u00a0(A\u015fk)<\/span><\/li>\n
  5. Gevurah<\/span><\/a>\u00a0(G\u00fc\u00e7)<\/span><\/li>\n
  6. Tiferet<\/span><\/a>\u00a0(G\u00fczellik)<\/span><\/li>\n
  7. Netzah<\/span><\/a>\u00a0(Eminlik)<\/span><\/li>\n
  8. Hod<\/span><\/a>\u00a0(Zafer)<\/span><\/li>\n
  9. Yesod<\/span><\/a>\u00a0(Temel)<\/span><\/li>\n
  10. Malkuth<\/span><\/a>\u00a0(B\u00f6lge)<\/span><\/li>\n<\/ol>\n

    Yollar\u00a0<\/span><\/span>[\u00a0<\/span><\/span>d\u00fczenle<\/span><\/a>\u00a0]<\/span><\/span><\/span><\/h4>\n
    <\/a>
    Alevli k\u0131l\u0131c\u0131n yolu<\/span><\/figcaption><\/figure>\n

    Hayat A\u011fac\u0131 \u00fczerindeki 22 ba\u011flant\u0131 yolu, Sephiroth aras\u0131ndaki ba\u011flant\u0131lar\u0131 temsil eder.\u00a0Her yol belirli bir \u0130branice harfle, Tarot kart\u0131yla ve bir dizi anlam ve yaz\u0131\u015fmayla ili\u015fkilendirilir.\u00a0Hermetik Kabalistler tarot kartlar\u0131n\u0131 Hayat A\u011fac\u0131n\u0131n anahtarlar\u0131 olarak g\u00f6r\u00fcrler.\u00a021 Koz art\u0131 Aptal veya S\u0131f\u0131r kart\u0131n\u0131 i\u00e7eren 22 karta genellikle ”\u00a0<\/span>B\u00fcy\u00fck Gizemler<\/span><\/a>\u00a0” veya “B\u00fcy\u00fck Gizemler” ad\u0131 verilir ve 22 \u0130brani harfine ve A\u011fac\u0131n 22 yoluna kar\u015f\u0131l\u0131k geldi\u011fi g\u00f6r\u00fcl\u00fcr;\u00a0her renkteki as’tan ona kadar olan say\u0131, d\u00f6rt Kabalistik d\u00fcnyada on Sephiroth’a kar\u015f\u0131l\u0131k gelir;\u00a0ve on alt\u0131 mahkeme kart\u0131 d\u00f6rt d\u00fcnyadaki<\/a>\u00a0klasik\u00a0<\/span>unsurlarla<\/span><\/a>\u00a0ilgilidir\u00a0.\u00a0[27]\u00a0<\/a><\/sup>[28]<\/a><\/sup>\u00a0Sephiroth ilahili\u011fin do\u011fas\u0131n\u0131 anlat\u0131rken, aralar\u0131ndaki yollar \u0130lahi olan\u0131 bilmenin yollar\u0131n\u0131 anlat\u0131r.\u00a0[29]<\/a><\/sup><\/span><\/sup><\/sup><\/sup><\/p>\n

    <\/span>Alevli<\/span><\/span>\u00a0k\u0131l\u0131c\u0131n\u00a0<\/span>yolu<\/a><\/span>\u00a0_<\/span><\/span><\/span><\/h5>\n
    Ayr\u0131ca bak\u0131n\u0131z:\u00a0<\/span>Alevli k\u0131l\u0131\u00e7 (mitoloji)<\/span><\/a><\/div>\n

    Alevli k\u0131l\u0131c\u0131n yolu<\/span><\/b>\u00a0(\u00a0\u0130branice\u00a0<\/span>: \u05e0\u05ea\u05d9\u05d1 \u05d4\u05d7\u05e8\u05d1 \u05d4\u05d1\u05d5\u05e2\u05e8\u05ea)\u00a0<\/span><\/a>, Adem ve Havva’n\u0131n<\/a>\u00a0kovulmas\u0131ndan\u00a0sonra\u00a0Tanr\u0131’n\u0131n\u00a0Cennet Bah\u00e7esi’ni korumak i\u00e7in koydu\u011fu\u00a0<\/a><\/span>alevli k\u0131l\u0131c\u0131<\/span><\/a>\u00a0ifade eder .\u00a0[30]<\/a><\/sup>\u00a0Kabala’da on\u00a0<\/a>sefirotun<\/a>\u00a0yarat\u0131lma\u00a0s\u0131ras\u0131n\u0131 temsil eden\u00a0bir kavramd\u0131r .\u00a0Yol\u00a0, ilahili\u011fin s\u0131n\u0131rs\u0131z kayna\u011f\u0131 olan\u00a0Ein Sof’tan yay\u0131l\u0131r,\u00a0<\/a>Kether’de<\/a>\u00a0(Ta\u00e7) ba\u015flar ve fiziksel d\u00fcnyan\u0131n tezah\u00fcr etti\u011fi\u00a0Malkuth’ta<\/a> (Krall\u0131k) biter.\u00a0<\/span><\/sup><\/i><\/p>\n

    Ayr\u0131ca bak\u0131n\u0131z\u00a0<\/span><\/span><\/h2>\n