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18 Planes of Existence

18.1 Primordial planes

The Ari z”l, Isaac Luria, was the first to describe the cosmological structure above the world of Atzulut, the place of the sefirot. I described a journey that took me to the place of G-d before time and space in a previous vision.[1781] That vision brought me to the limit of what is knowable about G-d and then into the Nothingness beyond, Ayn Sof. This vision focuses on the experience of the 4 Expansions of the Name of G-d in the 5th universe residing above the apex of the Yod, what is known as Adam Kadmon.

18.1.1 Adam Kadmon

I used the following finger response techniques for obtaining answers from the subconscious. Answers with movements of the right hand are for the good (tov), those with the left hand are not so (ra). The lifting of the index finger means yes, the pinkie means no, and the fingers in between are degrees between yes and no.[1782]

Meditation 18-1: Into Daat and Up Through Havayah
17th of Tamuz 5754 – Morning

I ascended to Malchuts and then to Yesod[1783] with the help of angels lifting me into the light. From Yesod I went to the Garden of Eden where I saw the Lubavitcher Rebbe shlita[1784] standing outside the gates. I asked him the secret to getting married and he said, “Emunah, that one must believe with all one’s will for it to happen.” I asked if he were Moshiach and he answered again with Emunah, that he has done all he could, it is up to us to believe with all our mind for Moshiach to be.

I wanted to ascend higher to see the Tzaddik Emes, Rebenu z”l. I passed through Tiferets and was stuck at the Gates of Daat[1785] that I did not know how to open. I did not know the Name of Hashem associated with this sefirah.[1786] Eventually I saw Binah as a mother and Hochmah as a father embrace and the gates were opened and Binah lifted me up and showed her husband what she had found. I said, “I need to speak to the Tzaddik Emes and you should help me.” The father took me and passed me into the base of Keter. The entry to Keter opened inward like a hole punched upward through paper, like a new gate made for each who enters. I said, “I will to ascend to the level to see the Tzaddik Emes.” I was lifted through the blackness into the worlds above. I entered the level of MaH – 45 and the expansion of the Havayah was before me and then BN – 52, and then SaG – 63, and finally AV – 72 where I saw Rebenu z”l standing.


He was so happy. He said, “I am as proud of you as one of my finest students for though you live in the recesses of the world, you have learned so much of my teachings and have studied with my teachers.”[1787] It is impossible to describe the joy he felt and I felt to reach him. I asked Rabbenu z”l to help me with a question and he put his hands upon my head to know the situation. I asked him what he is doing at this level and he said, “you should continue to learn my teachings and you will understand, but for now it is beyond you.”[1788] All of a sudden, I felt a vacuum pulling me down and I descended through the Tree in rapid progression through all of the sefirot and upper worlds.

Meditation 18-2: Adam Kadmon
May 4th, 2001

Regressed myself back to the point of conception and witnessed a spark of light like a shooting star back to its place in the heavens waiting to be born. As I followed the white star back into the night sky, I found its stationary location in the right wrist of Adam Kadmon. Like the rest of the sparks, it was motionless waiting to be reborn. I felt the incredible longing in the spark for the chance at life again, for the chance to improve its station. How long it waited to be born. Such a longing, the other sparks felt the same. All were waiting for suitable parents to provide a chance in life.[1789]

18.1.2 Expansion of the name Hashem

19th of Tamuz 5754

To understand the secret of entering Daat and Rabenu z”l’s role at the level of AV. From the Ari z”l:
YVD HY VYV HY יוד הי ויו הי

The Tetragrammaton expanded with Yods, adding up to 72 (Ab) motivates the union of Hochmah – Wisdom (Father) and Binah – Understanding (Mother), through the Neshamah of the Neshamah (i.e. Chaya) of the saint. It is associated with Hochmah – Wisdom.[1790]

The saint in this case is Rabbi Nachman of Breslov, who can make it possible to enter Daat through his Chaya bringing Hochmah and Binah together for one to enter there. He is at the level of AV for it is Mekor Hochmah, the source of wisdom, and also part of the name of his new settlement in Israel, Nachal Novea Mekor Hochmah where his efforts on high in the spiritual realm parallel the physical construction in our world. The name of the settlement translates to “The Source of Wisdom is a Flowing Brook.”

The words of a man's mouth are as deep waters,
and the wellspring of wisdom as a flowing brook.
(Proverbs 18:4)

Rabbi Nachman teaches, ‘Spring Bubbling (from a mountain side) is a Source of Wisdom’ – Nachal Novea Mekor Chokhmah – נחל נובע מקור חכמה where the initial letters rearranged spell Nachman – נחמן.[1791] Because the letters must be rearranged the verse holds a secret – סוד. “I am a river which makes tahor all that is tamei.”[1792] The spirit of rebenuzal is a mikvah! “I am a beautiful wondrous tree, with wonderful branches, and below I reach into the ground” (Shevachey Haran – שבחי הר"ן 4b #5, #245) spoken on Chanukah December 25th, purifying the tree and cleansing the Temple during Chanukah! (“Until the Mashiach,” p.91 ... which is also the gematria of Elon - 91 - the distinguished tree)[1793] To see oneself as a tree is a very elevating image for character improvement. “Created in the image of G-d” is the 2nd reference to the Tzaddik Emet while the first is the “Ruach over the waters.” The Tree of Life[1794] containing the sefirot presents the qualities of G-d, reflected down into creation. This wondrous tree is also the Tree of Life that is the image of G-d that is Adam Kadmon. The published versions of the Shaarei Orah have as their cover picture, a kabbalist holding onto the Tree of Life.[1795] For some the Tree of Life is Atzulut, the sefirot and her pathways, while for others she is the Torah, the Tzaddik, or the Messiah.

18.2 Astral and Ethereal Planes

The Astral plane is a place outside of all places and yet connecting all. When in the Astral plane, one is invisible to all beings in other planes and yet able to observe all. The Astral body is a glowing white light and connects to its physical source by a line of light. It is also possible to teleport the physical body to the location of the Astral body in the non-physical planes. In this way one can interact with beings on other planes. The advantage of Astral travel is that it is possible to bypass gate keepers to reach spiritual destinations since one can only be seen by other beings on the Astral plane. The disadvantage to Astral travel is that it is difficult and one must achieve a high degree of purification and shed the physical body to enter this plane.

Text 18-1: Zohar on Ethereal and Astral Planes
For every letter that was transmitted to Moses, used to ascend as a crown upon the heads of the holy celestial Hayyoth, who with them flitted through the ether which is under the refined and unknowable supernal ether.[1796] There were large letters and small letters; the large letters came from the most high and hidden Temple (hekhal) and the smaller letters from another lower Temple; and both kinds were transmitted to Moses on Sinai, along with their occult combinations.[1797]

The Ethereal plane is an inner plane that is experienced while dreaming at night. The Ethereal plane connects all physical places in the Universe and enables the subconscious to explore their locations. One can enter the Ethereal plane from the Astral plane but not vice-versa.

R. Eleazar began here with the verse, “Ask thee a sign [Tr. note: The Hebrew word is oth, which in Talmudic Hebrew commonly means “letter”] of the Lord thy God, ask it either in the depth or in the height above” (Isa. VII, 11). He said: ‘We have compared the former with the latter generations, and found that the former were conversant with a higher wisdom by which they knew how to combine the letters that were given to Moses on Mount Sinai, and even the sinners of Israel knew a deep wisdom contained in the letters and the difference between higher and lower letters, and how to do things with them in this world. For every letter that was transmitted to Moses used to ascend as a crown upon the heads of the holy celestial Chayot, who with them flitted through the ether which is under the refined and unknowable supernal ether. There were large letters and small letters; the large letters came from the most high and hidden Temple (hekhal) and the smaller letters from another lower Temple; and both kinds were transmitted to Moses on Sinai, along with their occult combinations.. [Tr. note: The rest of this passage up to 3b [“And he called...”] deals mainly with the occult powers of various letters. The whole is omitted from the editiones majores of Mantua, Cremona, and Lublin.][Note:The last fifteen lines of the Hebrew text do not appear in the translation as explained in the previous translator's note]

Meditation 18-3: Astral Travel
Astral Travel – May 19, 1997 – 27th Day of Omer – 8 PM
Today is influenced by Yesod in Netzah which brings righteous foundation to eternal visions. I visited Berkeley and the Hochmat HaLev meditation center for their weekly meditation. I took the BART up to Berkeley from Fremont and read a little of Crowley’s book on Magic. I had been trying to decipher the mystery of the Astral plane. I was late and jettisoned myself into the silent meditation.

I saw forms of the archangels descend and they pushed me higher from Malchuts to Yesod. The angels passed me to other angels in a chain fashion each pushing me higher. Each complained about my state of impurity and quickly pushed me to the next angel. Eventually something had to be done about the impure state and I beheld a boiling pool of water and sulfuric acid. There was a small sense of fear and then I was tossed into the pool. I sank into the waters and felt myself suffocating. As I sank, I noticed an angelic mermaid form near the bottom of the pool and she spoke to me, “You are safe here.” I began to breath and I noticed that the bottom of the pool was pure acid. The color was a blue-green. Quickly, the acid burned away my clothes. I asked the angel where I was and I was informed that I was in the Lower Plane of Water between the sefirot of Netzah and Hod. There are different types of liquids in the lower planes and this was a place of acid. I asked who she was and she said that her name would be the Hebrew word for acid with the suffix of an angel.[1798] I asked if she was an angel. She said that most beings are messengers of Hashem but that her role was more of an acid elemental. I noticed my skin was burning and pealing away and I beheld a pure white form of light emerging from the shell.

She told me that this was my Astral body and that I would be able to enter the Astral plane with it, while she watched over the remains of my physical form. I traveled quickly out of the pool and noticed a new perspective on the Sefirotic Tree. I was outside of the tree now looking in while connected with a line of white light to my body in the Lower Plane of Water. I noticed that I could look into any world yet I could not be a part of any of them. I glanced into Tiferet and descended into the world. I saw Jacob there in discussion with other religious sages. None of them noticed me because I was not really in that world. I moved out of the sphere and then gazed into Hesed and saw Abraham and Sarah there performing eternal chores associated with their meeting tent and they too could not see me. I popped out and then gazed into Binah and beheld the great angelic mother transmitting light energy and above her chains of other angels in an eternal dance. Though I wanted to dance with the angels, they could not see me and I understood the limitations of the Astral plane.

I asked about the Ethereal plane and found that I could enter it invisibly with the Astral body. I saw many dream souls within the beatific scenes of the ethereal world. Finally, I returned to Binah and asked what it would take to be seen so that I could dance with the angels. I understood that I could merge back with the physical body while within the sphere of Binah. I drew my body up from the Plane of Water and wrapped my body around my Astral form. Immediately I became physical in the World of Binah and the angels saw me and descended. I began to dance with them in great joy. I joined with their ascent to the world of Keter and we entered this world carrying the prayers of those singing into the realm of Will. I began to fall through a center column of the angels, each one closing its wings around me in a salute of departure. I unwrapped back into the astral body and the angels departed.

Nevertheless, all alone, I heard the Voice of G-d,
and I knew before G-d we are never invisible.

18.3 Space Travel

Meditation 18-4: Space Travel
April 25, 2000

I ascended into Malchuts with the name Adonai. This was Malchuts of Asiyah, a round cave with an opening at the top into Yesod. With further ascent, I encountered Eloah the source of creation. “I was here before and I will be here after. All that is I created.” I asked about His relation to El Shaddai? “She is my younger sister. She is within creation nurturing and helping to grow.” And what of El Chai? “He is the little brother, younger than El Shaddai. He causes the motion and springiness of life.” And what do you know of Eheyeh asher Eheyeh. “He is before me and will be after me before and beyond the Creator.” And of YHVH? “He is the viaduct connecting all of the higher spiritual places to creation. We are all connected to the root of Names, Yuhoah.” And El? “El is the prefix of my name and is the kindness that bestowed creation.” And of Elohim? “This is the din balancing kindness.” And of Yah. “Ah, Yah is in the crown and is the source of the higher energies sustaining the energies below.”[1799]

I asked to be shown a black hole that I may understand its role. I was shown an ocean of plasma before the creation of our world. I asked what is this? “Before your Universe existed, Hashem made previous universes. These are the remnants of the previous one. As the plasma cooled, gravity pulled particles together. Ultimately all was pulled into the great central light of the Universe. This is like the light of YHVH in Tiferets. This great star went super nova spewing elements throughout the Universe.

I entered the black hole. According to general relativity, gravity slows down time. Hence within a singularity time slows, maybe even stops. Light doesn’t emanate from a black hole due to gravity. This is like the place of Keter. There is no surface. One can fall into the singularity and be one with G-d.

One can communicate with each individual name of G-d. In this manner one can explore the meaning of concepts within the subjective perspective of differing attributes.

Meditation 18-5: Flying into the Past / Remaking the Present
October 26, 2002

From a spiritual dream on Shabbat afternoon. During the dream, I was revealed to the divine name Wah – וה. By saying this Name of G-d, one can elevate oneself to flying in a lucid dream or staying in flight. In addition to flying across space, Wah permits one to fly across time and visit the past and return to the future. Encountering the past with Wah changes the present so that one will find that when one returns to the date that one left, the place will look different in some small way and be different in a larger way. In my dream I started from Bimah, the raised place in a Jewish sanctuary, and I returned to the same place, though its appearance had changed and also reality.

How does Wah – וה transform reality? Quite simply, this name associates with Binah, mistress of the future. Yah – יה associates with Hochmah, master of the past. One recites Wah, over and over, to ascend in flight. Even without dreaming Wah is effective. Jacob dreamed of the angels ascending to heaven and returning.

One should try to become familiar or known to others in places of worship. One should teach others spiritual ways, though one would find that it is difficult to teach others to travel the Tree of Life, to travel in time.

This week was Shabbas Vayera – ‘And G-d appeared’ to Abraham on the plains of
Mamre – אלני ממרא. Three men appear to Abraham and Abraham offers them hospitality. From here we learn that one doesn’t ask questions when a guest arrives, that it does not matter if they are Jewish or not, and that one quickly prepares something for them to drink and eat. As the guests are present, G-d speaks to Abraham and tells him that He will destroy S’dom. G-d does not speak through one of the angels on this subject. Nevertheless, Abraham questions G-d on this until they decide that if he finds ten good men, G-d will not destroy the city for the sake of the ten. From here we learn the principle that it is meritorious to pray with a minyan, a group of ten. Interestingly, Abraham does not pray to save his son when G-d commands him to take Isaac for a sacrifice. Why did he not pray for Isaac though he prayed for S’dom. This teaches that before one can pray for a mercy that there must be justice. Because Isaac had done nothing wrong, the command to sacrifice him was not a punishment, hence without justice there is no concept of mercy.[1800] On the other hand, G-d would punish the people of S’dom for their sins, hence Abraham could pray for mercy. From here we also learn that since G-d created the universe with the name Elohim, he created it with justice; in so doing, He necessitated the principle of mercy in the world.[1801]

One should be a good example to others. One should develop a ‘center of gravity’. With a ‘center of gravity’ one can travel in other circles and be without personal conflict.[1802] Developing a ‘center of gravity’ requires a commitment to ones principles. It is harder to keep ones principles than to know them.

[1781] see ‘Back to the Beginning’ meditation
[1782] Led by a simple eye closure hypnosis tape.
[1783] In Yesod, I saw the Nickelsburg Rebbe who like all living Tzaddikim, ascend regularly to this sefira. The Tzaddik Joseph symbolizes Yesod, which means foundation. The gematria of Yesod – יסוד is 80. Sod, which means secret, is 70. Yesod is also the eighth sefira representing dedication. The temple was rededicated to Hashem in the 8 days of Hanukkah. Likewise, the tzaddik dedicates his entire life to Hashem. Yesod is the home of the tzaddikim (and the Living G-d) that is to live with El Chai.
[1784] He appeared as his portrait found in the beitim (houses) of Chabad.
[1785] Daat or knowledge is the quasi sefira, which is the result of mastery of wisdom, understanding, kindness, and responsibility. It is the gateway to Keter, the crown of G-d, which is the place of G-d’s will.
[1786] A cherub carries a coal and places it in your mouth. In meditation, you are cleansed and your mouth opens. The place of Daat does not associate with a single name of G-d but one must open his mouth with wisdom to enter.
[1787] The tapes of a Breslov teacher in Los Angeles, name unknown, and the tapes of Rabbi Aryeh Rosenfield.
[1788] In Rabbi Nachman Letter
[1789] Palo Alto JCC meditation group under the direction of Ira Brandell meets Thursday at 7 PM.
[1790] Shaar Ruach Hakodesh, p. 110. First Yichud. Quoted in Meditation and Kabbalah, Page 238.
[1791] Likutey Moharan, Ch. 19, Page 188, bottom notes. Also see Chayeh Moharan – חיי מוהר"ן i.e. Tzaddik #86.
[1792] Chayei Moharan 332
[1793] See
[1794] See 17 The Tree of Life
[1796] Astral
[1797] Soncino translation of Zohar, Vayikra, Section 3, page 2a on the small aleph on the first word of the Torah portion.
[1798] Acid is humetz, the word for vinegar is hometz that which we must remove from our household and soul to purify ourselves. The angel’s name is Humzahel – חומצהאל
[1799] Yah associates with Hochmah which is nearest Keter. Crown here refers to the location of the three highest sefira in general.
[1800] Adam Walton, October 26, 2002
[1801] Adam Walton, October 26, 2002
[1802] Micha Baruch at Shaare Tefilah in Salt Lake City

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