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Sephirot Empowerment

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The power to gain the aspects and powers of the Sephiroth which compose the Kabbalistic Tree of Life. Opposite of Qliphoth Empowerment.

Also Called[]

  • Kabbalah Inducement
  • Kabbalistic Empowerment

Capabilities[]

User gains access to the various emanations of the Sephirot of the Tree of Life in Kabbalah, allowing them to tap into the primal, undiluted forces of creation and the divine.

The tree, visually or conceptually, represents as a series of divine emanations of God's creation itself that was "Creatio ex nihilo" (Latin for Made out of nothing), the nature of revealed divinity, the human soul, and the spiritual path of ascent by man. In this way, Kabbalists developed the symbol into a full model of reality, using the tree to depict a map of Creation.

Sephirot (/sfɪˈroʊt/, /ˈsfɪroʊt/; Hebrew: סְפִירוֹת‎ Səphîrôṯ), meaning emanations, are the 10 attributes/emanations in Kabbalah, through which Ein Sof (The Infinite) reveals himself and continuously creates both the physical realm and the chain of higher metaphysical realms (Seder hishtalshelus) with the Seder Hishtalshelus being the chain of descent between the Four Worlds.

The Channels (Sephiroth) of the Tree of Life[]

Da'at ("Knowledge")[]

Properly, Da'at is not a sephirah, but rather is all ten sephirot united as one. Nevertheless, Da'at is sometimes counted as a sephirah instead of Keter, from the perspective of finite creation using Da'at to represent the "reflection of" (the "inner dimension" of) the infinity of Keter. Thus, Da'at appears in the configuration of the sephirot along the middle axis, directly beneath Keter. It corresponds to the Tzelem elohim (the "image of God embedded in humanity") and to the cerebellum (i.e., the "posterior brain"). The Sephirot is commonly shown in most iconography as having 10 powers ("10 and not 9, 10 and not 11" - Sefer Yetzirah) by either including Keter or Da'at.

Related Concepts[]

Ein Sof (אֵין סוֹף ʾēn sōf)‎[]

Ein Sof, or Eyn Sof (/eɪn sɒf/, Hebrew: אֵין סוֹף‎ ʾēn sōf; meaning "infinite", lit. '(There is) no end'), in Kabbalah, is understood as God prior to any self-manifestation in the production of any spiritual realm. Ein Sof may be translated as "unending", "(there is) no end", or infinity.

Ohr Ein Sof (אור/אור אין סוף‎)

Ohr ("Light" Hebrew: אור; plural: Ohros/Ohrot "Lights" אורות) is a central Kabbalistic term in Jewish mysticism. The analogy of physical light is used as a way of describing metaphysical divine emanations. It is one of the two main metaphors in Kabbalah for understanding God, along with the other metaphor of the human soul-body relationship for the sefirot. The distinction between the Divine light and the Divine Ein Sof or divine source appears only relative to Creation.

Atzmus (עצמות‎)

Atzmus/atzmut (עצמות‎ from the Hebrew עצם‎ etzem) is the descriptive term referred to in Kabbalah, and explored in Hasidic thought, for the divine essence. Classical Kabbalah predominantly refers to the Godhead in Judaism with its designated term "Ein Sof" ("No end"-Infinite). Reference to atzmus is usually restricted in Kabbalistic theory to discussion whether "Ein Sof" represents the ultimate divine being in itself, or to God as first cause of creation.

  • Absolute Change, Zenith Form, Ultimate Form and Absolute Transcendence (Atzmut is the essence of G‑d which transcends everything, including changes)
  • The Original form of Unity, Meta-Concept Manipulation, Conceptual Lordship, Meta Space Manipulation, Vacancy, Emanations and permanent Conceptual Transcendence (Here Divine Unity means that God's singularity is unique and bears no relation to any concept one can conceive. Kabbalah, influenced by the philosophical argument, but seeking the Biblical God who is also immanent, gives a different, more radical solution. It distinguishes between God in Himself and in His emanations; Cordovero says: Whenever one forms a conceptual image of God, he should immediately backtrack, recoiling from the false notion, as any notion is shaped by man's spatial world. Rather, he should "Run and Return" towards imagining Divinity, and then rejecting it.)
    • Divine Essence, Infinity and Relationship Manipulation (The true Divine essence is above even Infinite-Finite relationship)
    • The Final Resurrection, Divine Soul, Voice of God and Absolute Invincibility (In the Era of the Resurrection, generated through preceding Jewish observance "from below", the true presence of Atzmus will be revealed in finite physical Creation. A foretaste of this was temporarily experienced at Mount Sinai, when the whole Nation of Israel heard the Divine pronouncement, while remaining in physicality. As this was imposed "from above" by God, the Midrash says that God revived their souls from expiring with the future "Dew of the Resurrection")
    • Monotheistic Deity (In Hasidic terminology, the separate realms of physicality and spirituality are united through their higher source in the Divine essence. In the Biblical account, God descended on Mount Sinai to speak to the Israelites "Anochi Hashem Elokecha" ("I am God your Lord"))
    • Omnipresence and Beyond Reason (The essential Hasidic purpose-Will of Creation, a "dwelling place for God's Atzmus-essence in the lowest world", becomes actualised through the process of elevating the sparks of holiness embedded in material objects, through using them for Jewish observances, the Lurianic scheme in Kabbalah-Wisdom. Once all the fallen sparks of holiness are redeemed, the Messianic Era begins. In Hasidic explanation, through completing this esoteric Kabbalah-Wisdom process, thereby the more sublime ultimate Divine purpose-Will is achieved, revealing this World to be the Atzmus "dwelling place" of God; Reason is focused towards achieving a certain goal. However, the very purpose of achieving that goal transcends and permeates the rational faculty. Once reason achieves the goal, the higher innermost essential will's delight is fulfilled, the revelation of Atzmus in this World)

Tzimtzum (צמצום)

The tzimtzum or tsimtsum (Hebrew: צמצום ṣimṣum "contraction/constriction/condensation") is a term used in the Lurianic Kabbalah to explain Isaac Luria's doctrine that God began the process of creation by "contracting" his Ohr Ein Sof (infinite light) in order to allow for a "conceptual space" in which finite and seemingly independent realms could exist. This primordial initial contraction, forming a ḥalal hapanuy "vacant space" (חלל הפנוי‎) into which new creative light could beam, is denoted by general reference to the tzimtzum. In Kabbalistic interpretation, tzimtzum gives rise to the paradox of simultaneous divine presence and absence within the vacuum and resultant Creation. Various approaches exist then, within Orthodoxy, as to how the paradox may be resolved, and as to the nature of tzimtzum itself.

  • Contraction, Paradox Manipulation, Creation, Dichomotous Intangibility, Primordial Light Generation and True Space Manipulation ( According to the Arizal, there was a quantum leap from infinite to finite, calling this leap of states Tzimtzum (contraction). In order to visualize how this happens, the Etz Chaim of Rabbi Chaim Vital presents the following structure. The power and ability of the Ein Sof is called the Or Ein Sof (the Light of the Ein Sof). Because physical light is perceived as being ethereal and intangible, and because light gives life and warmth, it is often used in Kabbalah as a metaphor for Divine Power.))
  • Godly Form, Omni-Precognition and Absolute Probability Manipulation ("Only in the future will it be possible to understand the Tzimtzum that brought the "Empty Space" into being, for we have to say of it two contradictory things ... the Empty Space came about through the Tzimtzum, where, as it were, He 'limited' His Godliness and contracted it from there, and it is as though in that place there is no Godliness ... the absolute truth is that Godliness must nevertheless be present there, for certainly nothing can exist without His giving it life")
  • Light Manipulation, Vacuum Manipulation, permanent Power Level Infinitum and Ultimate Power (In the initial stage of revelation, the prevalent manifestation was that of the infinite Light. Contained within the Or Ein Sof in a most sublime way was the potential for finitude, however initially it was undistinguished from the powerful manifestation of the Or Ein Sof. In order for creation to take place it was necessary somehow to conceal this infinite Light, thus creating a vacuum for the Finite Light to be revealed. One may draw an analogy to a ray of light from the sun. While it is within the sun, the ray has no independent identity because it is totally nullified by the greater light of the sun itself. Only when the ray has left the sun can it be recognized and perceived as having an independent identity)
  • Quantum Manipulation, Particle Manipulation, Absolute Change, Big Creation Manipulation and Divine Prophecies (This concealment of the Or Ein Sof is called by the Arizal the Tzimtzum HaRishon. This “first” Tzimtzum was the most radical in the sense that it was the quantum leap that allowed finitude to surface. It must be noted that the concealment of the Or Ein Sof did not affect Atzmut itself, for Atzmut is the essence of G‑d which transcends everything, including changes. This is what Malachi the prophet meant when he spoke, “I, G‑d, have not changed.” G‑d remains the same after creation as before creation. He remains totally aloof from any change within the creation. All change took place within a manifestation of revealed power–the Or Ein Sof)
  • Letter Engraving, Soul Manipulation, Divine Power Bestowal, Nigh-Omnipotence Bestowal, Light Manipulation, Definition Manipulation, Story Manipulation, Absolute Potential, Form Manipulation, Almighty Ascension and Limitation Transcendence (Hassidism explains that what was left after the Tzimtzum were the “letters of the residue” (Reshimu). The Zohar states that “He engraved letters in the supernal purity” (i.e. in the Or Ein Sof). This means that when it arose in G‑d’s will to create the world, “G‑d measured out within Himself in potential what would exist in actuality.” In the Zohar, this act of measuring out is referred to as “engraving letters.” These letters signify the structuring and formation of the Divine will prior to the Tzimtzum. They are the potential for limitation that existed within the Or Ein Sof. Explained another way, in order for finitude to take on parameters and definition, there had to be some form of definitive language. These dimensions are called letters. Letters are the building blocks of words which can build sentences, speak a language, and subsequently communicate. The Kabbalah calls these letters “Vessels” (Kelim), and the meaning within the words “Lights” (Orot). Every sentence is composed of letters which are the Vessels for the meaning of the sentence, and the message conveyed which is called the Light (Or). The revelation of Vessels came about through the Tzimtzum, although they existed in an abstract form before the Tzimtzum. As previously stated, within the Or Ein Sof was also the power of finitude. Prior to the Tzimtzum these “Letters” were filled with Or Ein Sof and they represented only the potential for limitation)
  • Attribute Manipulation, Divinity, Omniarch and Ownership (The function of the Tzimtzum was to remove the Or Ein Sof that flooded the letters so that limitation and finitude could be actualized. In order for there to be diversity within the creation, it was necessary to reveal different qualities or attributes within the Divine. These “attributes” are called Sefirot and they are the building blocks of creation. Every Sefirah (attribute) is composite of Lights and Vessels. It must be emphasized that the existence of the Sefirot in no way implies plurality within Divinity. The Sefirot are not separate entities within the Or Ein Sof. To quote from Sefer Yetzirah, “The ten Sefirot are bli mah (without substance); their end is wedged in their beginning, and their beginning in their end, like a flame bound up in a coal. For G‑d is One, and there is no second to Him.” This same metaphor is employed in the Zohar, “The Holy One blessed be He, emits ten crowns, supernal holy crowns with which He crowns Himself)
  • Primordial Earth Manipulation, Absolute Potential and Identity Manipulation (He is they and they are He, just as the flame is bound up in the coal, and there is no division there.” Hassidism compares the Sefirot as they were in the pre-Tzimtzum state to the potential of a spark from a flint stone. Even if the stone has been immersed in water, there still remains potentially the ability to strike the stone and make fire. In no way could we say that the spark has a separate identity within the stone. However, as the Sefirot emerge in the post Tzimtzum stage, they are indeed like a flame bound up in a coal. The flame definitely has a separate identity, yet its whole existence is completely bound up in the coal)
    • Shape Manipulation (of circles and lines), Totality Embodiment, World/Universe/Multiverse/Omniverse Creation, Timelessness, True Control of Time, Omnipresent Existence, Royalty Manipulation, Speed Infinitum and Absolute Condition (In order to visualize what happened after the initial Tzimtzum, Rabbi Chaim Vittal presents the following graphic: Imagine a circle, and the circle is full of the Or Ein Sof. No finite existence may be created within this circle for the Light of the Infinite totally occludes it. The Tzimtzum concealed the Or Ein Sof so that within the circle is left a void within which something finite can be created. The next stage of creation was the introduction into this circle of a beam of pre-Tzimztum light called the Kav. Contained within this Light were all the ingredients for the creation of the various worlds. The difference between a circle and a beam of Light is that the circle has no beginning and no end. Around its circumference one can move ad infinitum. The circle represents the Infinite Light of Sovev Kol Almin (the Light that surrounds all worlds), which is peripheral to all worlds. Hassidism calls it an Or Makkif (a transcendent Light). The Kav on the other hand is a line which has a beginning and an end. The Kav represents the chain of worlds in the post-Tzimtzum state in which there are higher worlds and lower worlds, rather like the various rungs of the ladder. In the higher worlds, the Light is very intense and G‑d’s presence is absolutely manifest. As the Kav progresses, the measure of Light is reduced further and G‑d’s presence becomes more concealed within the Vessels. At the centre of the circle is this world. This is the lowest point of the line at which the Light is totally concealed within the physical creation)
    • Almighty Law Creation/Omnificence/Duality Transcendence/Omni-Action (The origin of the Four Worlds), Direction Manipulation, Omni-Negation, Absolute Superpower Negation, permanent and eternal Transcendent State, Distance Manipulation, Absolute Erasure/Restoration, Absolute Recreation and Desire Empowerment (As the Kav enters the circle, or in our analogy, the outermost layer of the onion, the first stage is the world of Atzilut. Beriah, Yetzirah, and finally Assiyah, which is our world, follow Atzilut, reaching deeper and deeper towards the center. The entire Light of the Kav is the Light of Memale Kol Almin (the Light that fills all worlds). This Light is an Or Pnimi (inner Light), as opposed to Sovev Kol Almin which is an Or Makkif. The purpose of creation is Dirah BeTachtonim (a dwelling place for G‑d in the lower world). In order to fulfill this purpose, two things were necessary: the creation of a lower world and the ability of the lower world to be absorbed within the Divine. Initially, G‑d revealed the Or Ein Sof; the transcendent Light of Sovev Kol Almin . Tzimtzum revealed Memale Kol Almin. Since the latter stems from a pre-Tzimtzum Light, it always has a desire and an ability to be nullified in its source. Simply put, G‑d wants a person to live within this world and be above it at the same time. Being within is Memale Kol Almin, while staying above is Sovev Kol Almin. The purpose of creation is the fusion of the two. This is achieved only through a total “nullification” (Bittul) to Atzmut; to G‑d Himself in fulfillment of His desire in creation)

Ayin (אַיִן)[]

Ayin (Hebrew: אַיִן, lit. 'nothingness', related to אֵין ʾên, lit. 'not') is an important concept in Kabbalah and Hasidic philosophy.

Yesh (שׁ)[]

It is contrasted with the term Yesh (Hebrew: יֵשׁ, lit. 'there is/are' or 'exist(s)').

Variations[]

Associations[]

Limitations[]

  • The user is essentially messing with the direct manifestations of reality, which brings the possibility of insanity and megalomania.
  • Users may only be able to use one sephirot or one at a time.
  • The power of each Sephirot may be dependent on the user's skill, potential, power, training, etc.
  • Qliphoth Empowerment can counter.

Notes[]

  • The plural of Sephirot is Sephiroth.

Sources[]

Most of the sources for the information for the Kabbalah can be found online, such as on YouTube, Wikipedia or sites that focus predominantly focus on Jewish theology such as:

Known Users[]

See Also: Kabbalah.

Anime/Manga[]

  • The Angels of the Kabbalah (666 Satan/O-Parts Hunter)
  • Spirits (Date A Live)
    • Kotori Itsuka; the Spirit of Gevurah.
    • Kurumi Tokisaki; Binah.
    • Miku Izayoi; Yesod.
    • Mio Takemiya; Da'at
    • Mukuro Hoshimiya; Tiphereth.
    • Natsumi Kyouno; Netzach.
    • Nia Honjou; Chokmah.
    • Origami Tobiichi; Keter.
    • Tohka Yatogami; Malkuth
    • Yamai Sisters; Hod
    • Yoshino Himekawa: Chesed
  • Ente Isla Sephirot (The Devil is a Part-Timer!)
    • Copyhara; Daath
    • Erone; Gevurah
    • Eros; Malkuth
    • Fragments of Yesod
      • Acies=Ara
      • Alas Ramus
    • Kael; Yesod
    • Nuxe; Malkuth
    • Shekeena; Marut
  • Earth Sephirot (The Devil is a Part-Timer!)
    • George;Chesed
    • Miki Shiba
    • Tenji Oguro/Mamuried; Binah
  • Truth (Fullmetal Alchemist)
  • Coronzon (Toaru Majutsu no Index); Da'at
  • Maris Stella (Trinity Seven)

Cartoons/Comics[]

  • Promethea (Wildstorm Comics)

Folklore and Mythology[]

  • Daniel (Abrahamic Faiths) Netzach; Binah
  • Adam Kadmon (Gnosticism)
  • Archangels (Kabbalah/Judeo-Christianity) such as Metatron, Michael or Gabriel
  • Babalon (Thelema); Binah

Table Top/Video Games/Visual Novels[]

  • Miyū Aikawa (Occultic;Nine)
  • YHVH (Shin Megami Tensei)
  • Kabbalist (Valkyrie Crusade)
  • Jehovah (World of Darkness)
  • Timelord Archetype (Yu-Gi-Oh!)

Known Objects[]

  • Better Half (The Devil is a Part-Timer!)

Gallery[]

Videos[]

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