Kabbalah

**Kabbalah** is a system of mysticism
made by late middle ages Jews based heavily on neoplatonic ideas,
although its hard to trace all of its original influences. It was quickly taken in by
some Christians and occultists, (often spelled Cabbalah and Qabbalah in said contexts) though christian cabbalah mostly died out,
and so now is most common in Jewish, occult, or new age circles.
Its most often identified with the symbol of the tree of
life, which people often recognize due to its appearance in
evangelion.

Kabbalah is considered
difficult to interpret. So much so that in jewish circles it is
considered improper to attempt to until one is well
studied in jewish scripture. While most groups of religious jews do
consider kabbalah compatible with and a real religious doctrine
relevant to judaism, mainstream religious groups tend to only allow
for a narrow range of interpretation. So although various versions exist which veer further away, those are not what is considered compatible with judaism.

Why this is relevant is because the emanations of god are described almost more as distinct beings at times than mere appearances of god. Which can lead into accusations of it being dualistic, or soft polytheistic. This interpretation of the manifestations being distinct beings being the one taken more by occult interpretations, whereas of jews will read it as more strictly monotheistic. This former more occult reading of course being the one megaten is more closely based on.

One heavy aspect of the kabbalah is depiction of both light and darkness as necessary aspects of the world system. This has led to many interpretations of it that take it different ways, and which is often reflected in game in various ways. Which is why aspects of the kabbalah are often associated with many different sides, ranging from lawful depictions with the avatars of god, to chaotic with the naming in the abyss in II, to iva's pseudo neutral plan that yhvh has to pit angels and demons against eachother. Aspects of this duality showing up in different ways for different sides. Note how unlike the dead sea scrolls which come from old testament times, the kabbalah was not invented until the late middle ages, around the year 1180.

For information on specifically hermetic qabalah, visit the hermetic order of the golden dawn page.

## God

### The Ein Sof

Kabbalah is an emanationist form of
panentheism. So while I'll be combining its cosmology and its
descriptions of God together here, that of aspects of God and the
worlds, it makes more sense when done in this order. This being
because each of these things is a further emanation of the previous
aspect. There are four “worlds” in kabbalah. Each is more removed
from the divine light, and so takes on more corruption, and more
fleshy matter also.

**The Ein Sof** is the true essence of
the godhead. It it seen as beyond any form of being able to be
conceived of at all, such that it is improper to even say it “exists”
in the ordinary sense, or is an entity or that you can know directly
about it in any sense. This being because it transcends existence in
the ordinary sense and there is nothing analogous to "things"
that we normally say exist within it. Some say you can't even pray to
it since it is seen as so beyond conception that there is nothing for
you to direct prayers at. It created the worlds not necessarily from
nothing, but from itself. It retracted its full essence leaving an
empty limited space that could be filled with limited things rather
than the pure infinite. This means that the full essence of God
cannot manifest fully in a world by definition, since this would
erase the world by flooding it with the infinite. And by its nature
it is unknowable.

This corresponds obviously to **the Great Will**
in-game. Since it is seen as the supertranscendent aspect of god, but
not really identified as something to pray to or even relate with
directly. The ein sof is considered incomparable with any other entity, since there is nothing to give reference to its aspect of being being itself, and undifferentiated infinite. Sometimes
Note that in megaten in mainline kabbalah references are steeped heavily in even
different sides, showing them all sharing a vague kabbalah based view
of reality and the great will in some sense. Note that while the ein sof is considered intelligent, albeit not in any way we can understand, the great will which corresponds to it is not seen as being so independently. So it is not a perfect analogy, despite being the main basis for it. But like in kabbalah the things in reality are depicted "as" its thoughts in a sense. Interestingly the kabbalah also talks about the primordial will, divine will, or infinite will, albeit it is ambiguous whether this is part of the ein sof, or whether the ein sof is depicted as beyond even will, with the divine will coming into existence in relation with creation.

An important thing to note is that the
essence of all things comes from the ein sof, and even the created
worlds are limited parts of. There is nothing outside of God, and
from its own perspective it knows only itself as the summation of
reality. This also corresponds to the great will in that everything
is seen as part of it due to the fact that it is not just an abstract
force of creation and the ultimate, but also a collective entity of
all life. Likewise, the created worlds in kabbalah are also seen as
illusions in some sense. They don't exist as you see them, since only
god exists.

This has led to ambiguous issues of kabbalic writers wrestling with whether the texts are meant to be panentheistic or not. Some tried to spin it as exclusively monotheist, but the panentheistic elements, detailing reality as part of God's essence are hard to downplay, despite being difficult to reconcile with judaism. Some tried reaching a compromise, by saying that god is all that exists, but not all that exists is god, emphasizing people's individuality, and downplaying the panentheistic elements. But the original texts leaned closer to that perspective, albeit without being written to specify metaphysical issues of that nature, so much as human understanding. Note that in megaten, the games show an obviously panentheistic slant as well, as well as the sides all having panentheistic elements.

One more interesting point is that sometimes the ein sof is said to be in some sense beyond even the distinction between good and evil. The ein sof embraces everything
including the totality of good and evil. With the poles of good and evil being represented in-reality by god and satan. What this means is left ambiguous. Whether god, by being all encompassing necessarily had to include thoughts of evil, but being good sought to create a world without it, or whether these polarities point to a greater good is left ambiguous, since the ein sof is seen as indescribable and unable to be understood. However, this ties to in the added scene of II where the voice tells zayin that god is not good, but everything. Albeit that has a different meaning in game, simply revealing that yhvh is not the entirety of god. Note that since what is called god is the revealed aspect of the ein sof, god is still associated with goodness despite his infinite essence being seen as in some sense beyond it.

**Ohr Ein sof** is the primordial
infinite light that shines from the Ein Sof (Infinite) itself. This
light, the origin of all Creation, and all lower lights, is called
the "Ohr Ein Sof" ("The light of the Infinite",
or alternatively, itself "The Infinite Light"). This is sometines distinguished from the ein sof due to the ambiguity over whether the outpouring of the light represented god's direct essence, or something semi independent. And due to the ein sof being indescribable, and needing to be referred to indirectly.

**Ayin**. refers to the infinite
nothingness or void. Some kabbalists expand the concept of the ein
sof by placing above and before it a totally negative simple
existence. This divides the unmanifested god into the three stages of
ayin, ein sof, and ein sof ohr. This does not necessarily mean nothing in the sense of pure absence, but in a sense has to do with there being a point where the ability of human comprehension terminates, and beyond which things are effectively nonexistent since there is no ability to even conceive them. God is presented as beyond the distinction of being and nonbeing and so while the ein is in a sense nothingness or absolute simplicity, it is tied to the ein sof of infinity.

Z'ev ben Shimon Halevi says: AYIN
means No-Thing. AYIN is beyond Existence, separate from any-thing.
AYIN is Absolute Nothing. AYIN is not above or below. Neither is AYIN
still or in motion. There is nowhere where AYIN is, for AYIN is not.
AYIN is soundless, but neither is it silence. Nor is AYIN a void -
and yet out of the zero of AYIN'S no-thingness comes the one of EIN
SOF. Hasidic master Dov Ber of Mezeritch says: one should think of
one's self as Ayin, and that "absolute all" and "absolute
nothingness" are the same, and that the person who learns to
think about himself as Ayin will ascend to a spiritual world, where
everything is the same and everything is equal: "life and death,
ocean and dry land." One can see this idea of nothingness as
similar to eastern ideas. David ben Abraham ha-Laban, a 14th-century
kabbalist, says: Nothingness (ayin) is more existent than all the
being of the world. But since it is simple, and all simple things are
complex compared with its simplicity it is called ayin.

Ayin became for kabbalists a symbol of
"supreme existence" and "the mystical secret of being
and non-being became united in the profound and powerful symbol of
the Ayin". There is also a paradoxical relationship between the
meaning of Ayin and Yesh from kabbalistic point of view. Rachel
Elior, professor of Jewish philosophy and mysticism at the Hebrew
University of Jerusalem, writes that for kabbalists Ayin
(nothingness) "clothes itself" in Yesh (everything there
is) as "concealed Torah clothes itself in revealed Torah".
What exactly this means is meant to be somewhat ambiguous and
unintuitive. Reflecting in some sense in game how the great will
itself is incomprehensible. The closest direct analogue to this
polarity is where in the added scene in II a voice tells zayin first
that there is no god, then that god is everything. Which may not be
intentional, but considering the heavy kabbalah leanings may be
specifically highlighting the nonbeing / being paradox.

### Adam Kadmon

**Adam Kadmon** is the first aspect of
creation, and the revealed body of god, which takes the form of a man. It is the collection of all the sephirot together, and due to pervading all reality is considered a world in it's own right. It is both to the primal link between the limited and
the unlimited, and the underlying archetypal aspect present in all of created reality itself, that both emanates and constitutes the world. It is said to be shaped “like man” in some
sense, revealing that humanity is the ultimate purpose of creation.

Its relation to the godhead of the ein sof is a little ambiguous, and interpreted differently by different kabbalists. Sometimes it is described like the relation between body and mind, being not the godhead, but a created body used by god which is limited, but points to the unlimited mind that inhabits it. The heavenly man is said to be the perfect image of the logos. The kabbalah itself highlights the paradoxical nature that adam kadmon is both created, yet divine. By differentiating between Ein Sof
and the sefirot, it is possible to say that God is
incorporeal, immaterial, and unchangeable while still adhering to the
traditional notion of the personal God.

They write: "The form of man is the image of
everything that is above [in heaven] and below [upon earth];
therefore did the Holy Ancient [God] select it for His own form." This means it is seen as
in some sense the revealed Body of God. Since different configurations of the sephorot are seen as the tangible manifestations of god in reality (like zeir anpin), adam kadmon being the collective of all of them is presumed to be the archetypal most absolute divine body. Note that since the idea comes in part from the bible saying "let us create man in our own image," and this is the archetypal image of man, it implies being an aspect of god. As well as being based on the mystical traditions saying that figures visited heaven and saw someone on the throne with the appearance of man.

Some say that this is ultimately what prayers are directed at, since
it is the highest knowable aspect of divinity pervading reality.
Despite being the revealed aspect of God, it is also somewhat
distinct since it is not the entirety of the ein sof, yet is a perfect reflection of it in a limited rather than unlimited way. Adam kadmon exits before even the first world in a realm in
which only it exists with no other differentiation and beings
whatsoever. And all the other worlds exist inside of part of it,
while it as a whole exists outside of them to some degree. Adam kadmon is sometimes considered another world in and of itself, in addition to the other four.

Adam kadmon is an important basis for understanding the context of YHVH in the games, although his in game concept mixes concepts together. For starters, yhvh is generally depicted as existing in a remote realm all his own, corresponding to adam kadmon existing in its own world where not even angels inhabit. Though in the games some angels see him, though many are implied to have never seen him personally. This is based on adam kadmon, though even in the kabbalah adam kadmon manifests in the lower worlds.

The avatars of god in game are spherical to represent the sephirot, and in kabbalah are different combinations of the sephirot, whereas adam kadmon is all of them implies this relation. In some interpretations adam is seen as existing between the sephirot and ein sof, showing why yhvh ia not spherical like the lesser manifestations. YHVH in-game likewise considers himself the absolute embodiment and representation of the great will, though this is of course a mere perspective, not an absolute truth. He is an avatar of the great will in such a way that he thinks he embodies and reflects this infinity. Though how exactly this is the case is left unknown. And this is obviously not an absolute perspective, due to the reality of the possibility of him being killed.

At the same time though, adam kadmon also functions as a general
world soul, (known as yechidah, which is also the aspect if the self that is United as one with god) which in megaten it seems that the gods with power over the entire world seem to be ambiguously conflated with at times, despite being distinct. Their role and nature making them come off continuous with it or as its moderator. Making it a strong
relation, because yhvh made himself in some sense a prime moderator of
his universe. This also makes sense, since the reason or structure of
any given universe is a particular thing distinct from the larger
reality in general that encompasses all of them. So different ones
created by the reasons of differing beings are distinct universes
from eachother that the ruler of if one exists is likely
interconnected with the world soul of to some extent.

YHVH's face in game is said to be the same face of adam, which implies being the archetypical adam, which further ties to adam kadmon. Note however that in kabbalah, these terms like adam kadmon are seen as being used mainly only in the mystical tradition, with god in appearances tending to use other names. Different combinations of sephirot form different divine embodiments of god in kabbalah that god appears as, and most lower manifestations would be distinct ones rather than adam kadmon itself. One could also potentially draw a line between the world of adam kadmon being one no other entity can enter with the in game yhvh remaining aloof, and by himself.

This also explains the ambiguity about why at times in the games yhvh is conflated with the absolute. Because yhvh is deliberately conflating himself together with the great will, since in his role as how he sees himself as the face of the infinite he presents himself as its avatar. As if he is the adam kadmon to the ein sof of the infinite. And as such has a kind of continuous relationship with it. But as stated above, this relationship is contingent and he is capable of being killed rather than being an inherent state of affairs.

Adam kadmon shows up as the final persona of maruki in persona 5 royal. This ties to his associations with law leaning ideology, and the idea that he is saving people and leading them to a world without suffering. Since adam kadmon is a comparable figure to yaldabaoth, but interpreted as a good rather than evil figure, this relates to maruki taking yaldabaoth's role, but trying to utilize it in a more benign way. Since adam kadmon is also presented as a kind of ideal that specifically represents the form of mankind, while containing mankind within it, it also represents the more human focus of maruki, but that humanity would exist within his dynamic.

Interestingly, adam kadmon is sometimes seen as having a corresponding aspect in the qliphoth called adam belial. See more below by the qliphoth section.

### The Tree of Life

**The tree of life** in kabbalah, is a classic descriptive term for the central mystical symbol
 used in the Kabbalah, and is composed of the 10
Sephirot. These sephirot are seen as aspects of god that represent his holiness, and are associated with ten virtues. The tree of life is seen as existing in all reality, as its hidden soul, and exists in a kind of fractal pattern, where it is reflected inside itself. The tree of life is the emanation of the right side of the ein sof, and on its opposite is the tree of death and the qliphoth, the emanation of the left side, which represents vices and "shells" or "veils" of the light of the sephiroth. The symbol itself is seen when merkabah and lucifer fuse in iva. Note that the avatars of god are also
shown as spheres in-game, which is to relate them to the sephirot. This is because the sephirot are directly seen as aspects of god.

Note how everything on the good side has a parralel in evil. The ein sof emanated good on the right side, and evil on the left. But the evil is not a bug, but a feature of the world-system. It was seen as necessary, which is why the qliphoth are considered "shells." They necessarily obstruct god's holiness to make existence possible, because otherwise the light would consume creation. However, how these things take form is seen as an issue. By some interpretations the light and dark side were originally unified before the primordial cataclysm separated evil into a distinct force. By the other interpretations they were originally separate before being mixed.

Note that these descriptions are both polar opposites. This cataclysm often either being seen as the shattering of the sephirot vessels' original forms, or the sin of adam in eden. Note that this does not mean that evil does not exist, since this still often separates the necessary evil inherent in creation from the evil that prevents unity. It is not necessarily universalist in tone, and some still accepted that some might be unable to be saved. The kabbalic idea of the shattering of the vessels is mentioned in last bible, where an enemy called kether says that at the beginning of creation, the lord of creation shattered the vessels to allow light to spread across the world. Later on, you are told that the shattering of the vessels gave rise to something called the word, which is a differentiating force, distinguishing self, other, victory, defeat, and life and death. Allowing for the birth of individuals.

Those who interpret the trees as having originally been unified before seperating are generally those also who see the essence of light and darkness to ultimately be that which is revealed to be two aspects of the same coin when the veil is removed, with the total distinction seeming to exist only from human eyes. Something that in the world to come after everything is restored to unity humans would be able to understand. One way this is reflected in-game is in iva where merkabah and lucifer are shown to be the two aspects of satan, revealing a larger unity to the system where its original format had the same aspect fulfilling both sides.

The dark side is seen not as entirely seperate, but in essence coming from an overabundance of the essence of the sephirot of gevurah or judgement without the essence of kindness. And so reflects in some sense reality not working in proper unity. It is sometimes also associated with the tree of knowledge of good and evil being separated from the tree of life. Note that adam approaching the former being associated with his sin. Note also the concept of demonic knowledge being associated with demons in game.

Either way, good and evil and the corresponding angels and demons are seen as a somewhat necessary polarity, similar to the yin and yang yang of taoism, and likewise being compared with expansion and contraction. Good and evil are not seen as fundamentally distinct, but as having a deeper unity, like a mobius strip. This does not mean that people should not seek the good, but that evil was necessary to make existence possible, and is inherently part of it. The goal is not necessarily its desctruction, but its uplifting and unification. Where in paradise in the world to come, one will realize the deeper unity of these not as opposites, but as intertwined things. (Note that by the interpretation where they were meant to remain seperate, the goal is indeed more like its destruction).

Note how "demon" here does not necessarily mean entity opposed to god. Many influences from the dark side are seen as acting on the orders of god, such as the common jewish interpretation of satan himself who functions as an agent of death and judgement for god. The fact that angels preside over both light and dark aspects is reflected in the design of merkabah who has a dark half. As well as showing the jewish satan appear on the law side to represent this aspect. Kabbalah like many things is of course ambiguous, and different writers interpret the dark angels and satan as either working for god in a dark capacity or actively trying to rebel.

Although the light side is used to represent order in both kabbalah and megaten, Note how this idea that the light and dark are intertwined and need to be related together actually sounds on the surface somewhat neutral (though megaten shows both law and neutral versions of this polarity in different places). In iva, which is the most directly based on the kabbalah, yhvh is seen as not on the law side in and of itself, but playing law and chaos against eachother as opposing forces. And so actually comes off like a kind of overall somewhat neutral situation. And a less damaging version of that shows up in IV with mastema, who is an angel who commands demons to balance out, and reach a neutral outcome. However, like in kabbalah, god is still seen as a being that represents the good side, despite having this goal that doesn't conform to order from the beginning.

Despite this ambiguity of yhvh manipulating both sides in iva, many of the angels in iva either are unaware of this, or are working against it, because the law side is shown to be a true law side (albeit being butchered and flanderized from its IV depiction). This corresponds to in kabbalah how many of the angels rejected god's design for humanity, seeing it as too disorderly, even actively working against his plan at times. Though note as well how the afterlife in kabbalah still describes a world that corresponds more to a lawful world. So the idea of it as neutral just because it utilizes both aspects would be misleading when the point of kabbalah is in part that it is a test and people are supposed to choose the light.

The games also hint at this duality showing up a bit in law. As said above, Merkabah's second form in iv looks half dark to represent this utilization of the dark at times under the order of angels. Albeit what that means is different for the law side. The universalist message of guiding and refining demons and leading even demons to order in the world as the overlord under the guidance of light in amane's eigth day also sounds reminiscent of this. And of course satan's depiction in II as a dark entity, despite being a shiva-like figure to contrast yhvh, and working for the law side. Implying that law has its own concept of this polarity. The idea of using dark ends for the greater good can even tie to law's utilitarianism.

In persona 5 strikers, the final boss demiurge has the tree of life on its back, in keeping with it taking on the role of god. Like maruki, demiurge is a variant of law leaning ideology, but is depicted more sympathetically than many often are, or like yaldabaoth was.

Information about how the tree of death relates to mementos is in the below section on qliphoth.

### **Partzufim**

**Partzufim/Partsufim** are particular
reconfigured arrangements of the 10 sephirot (Divine
attributes/emanations of Kabbalah) into harmonized interactions in
Creation. Being manifestations or faces of God within the world. Note that the partzufim are combinations of sephirot whereas the
names of god are generally referring to ways god is interacting with
the world / or just sephirot by themselves.

Note that adam kadmon by being all the sephirot is similar to these, but is not considered one of them. They are even referred to as divine faces in keeping with the idea of in the rerelease of II they talk about faces of god. There is ambiguity between how tied to the ein sof they are. Many writers stress that they are simply perspectives of aspects of the mind of god, but some, especially occult writers veer into treating them like gnostic aeons who are independently sentient (which is the presentation some in-game figures are based on).

Some say that as your knowledge of god raises, what forms you can see also changes. But it is not God that is changing, but rather your perception. This ironically ties a bit to the in game idea of observation, and human perception changing the forms of demons they see.

The fundamental Primary Partzufim and
the Sephirot they develop from are:

(**Atik Yomin-"Ancient of Days**",
supreme "earliest/oldest" inner dimension of Keter Will
from Ein Sof)

**Arich Anpin-"Long Face/Extending Patience",** infinitely extending downwards source of divine
compassion in Keter Will

**Abba-"Father**", Chokhmah
illumination of Wisdom insight, root of intellect on the "right"
of the Sephirot (Revelation)

**Imma-"Mother**", Binah
intellectual Understanding nurturing pregnant emotions, on the "left"
side of the Sephirot (Internalisation)

**Zeir Anpin-"Small Face/Short Patience**", Son, 6 Sephirot emotions that shattered, born from
Imma on "left" side (Judgement)

**Nukvah-"Female" of Zeir Anpin**, Daughter, Malkuth reign in Feminine Shekhinah, born from
Zeir Anpin on "left", man reunites

**Names of God** in kabbalah the
different names for God that show up are often not seen as synonyms,
but as distinct metaphysical properties that refer to different modes
of action of God, generally being considered the different
sephirot, which are seen as attributes of gof. This is one of the reasons behind why different avatars of
god in megaten all use names for god, on top of why they tend to be
shaped like spheres to represent the sephirot.

The avatars of god in ii are also depicted as akin to heavenly bodies. Elohim is the sun. Shaddai is the earth. And elohim, with its many faces, is said to resemble the wolar system itself. In the kabbalah it does often happen that sephirot are equated to heavenly bodies.

There is also some potential additional logic between the forms chosen for different entites. The name el
shaddai is known as “the Fount of living waters” because it
sustains all creatures, potentially showing why shaddai in game is a watery
sphere. Sabaoth has many heads referring to the lord being a lord of
hosts of armies. Elohim however looks somewhat like the sun, in reference to the idea of monotheism deriving from solar deities. One of the mainstays of Kabbalah is explaining how the
different names of God are used to express different ways in which
God interacts with creation.

### Shekinah

**The Shekhinah** is the English transliteration of a Hebrew word meaning "dwelling" or "settling" and denotes the dwelling or settling of the divine presence of God. This term does not occur in the Bible, and is from rabbinic literature. The shekhinah is referred to as manifest in the Tabernacle and the Temple in Jerusalem throughout rabbinic literature. It is also reported as being present in the acts of public prayer. The shekinah is another word for the holy sprit, though the jewish understanding of this differs from teh christian one. In particular it is associated with being a holy fire that resides within the home of a married couple.
 The shekhinah is the highest of six types of holy fire. When a married
couple is worthy of this manifestation, all other types of fire are
consumed by it.

In the kabbalah the shekinah is depicted as a feminine presence of god and referred to as the sabbath bride. This is often the source of various metaphors of sexual imagery depicting god's creative power through this idea of the divine union, and personified as feminine is the vessel into which god pours generative energies. The shekinah is not however seen as a literal being or manfestation or appearance of god, but rather an abstract principle or hidden divine fire.

In redux, shekinah shows up as a name for the true form of the three wisement being a feminine face of god who in the events of the game functions as the equivalent to yhvh.

In V, the miracle of tokyo being brought back was referred to as shekinah glory. This use of the word being closer to the religious one of it as abstract presence of god.

## Worlds

### The four worlds

**The Four Worlds** are the comprehensive categories of spiritual realms in Kabbalah in the descending chain of Existence. Light flows from the Ein Sof to each of these in succession, until they reach the fourth, which is the world of humanity. Each role also has a different role in the process of creation, and the unfolding of the divine plan. While atziluth and assiyah are often used series wide as terms for the demon and human worlds in general, the terms beriah and yetzirah are also used for corridors connecting the different areas of the expanse in SMTII

**1: Atziluth**, the world of **archetypes** is the world that lays out the beginnings of the divine plan. This world is still connected to the infinite and beings raised to its level have no concept of existence distinct from god. It is the basic layout of what will be used for creation, and where the sephiroth are first delineated from eachother. In this world the infinite light barely has distinction
between it at all. And so while aspects of the soul exist there, there is no aspect of them aware of distinction from god. This realm is higher than the realm of angels, and no angels exist there. But notably, part of the human soul comes from here, with each world it passes through on the way to earth adding more aspects. Essentially being the place where the soul is at rest.

It is a thing that is recurring in the series, going back to the original novels, and in games like strange journey that atziluth is used as a name for the demon world. Since atziluth in kabbalah is called the world of archetypes, this relates to how the demons are seen as being born from archetypes. However, the demons are not themselves identical to archetypes, with some games highlighting how they are born from more abstract blueprints that exist on a level beyond the main demon world itself. (the latter which would correspond more accurately to the kabbalic atziluth).

This further abstract level of reality isn't given a concrete name that is consistent across mainline. Gore refers to it as the depths of infinity, but this is merely an offhand label. In persona it is called the collective unconscious or sea of souls however. Which ties it to the most expansive interpretation of jungian ideas, where they are viewed as a pantheistic and quasi platonic idea. This idea of the sea of souls is directly based on the kabbalic atziluth, being described not only as the world of archetypes, and as the place souls go to and return from after death, but also a realm in which it is difficult to maintain one's self identity. All of which relates to the kabbalic idea. The sea of souls being described as the deepest level of reality before the great will itself also relating to atziluth being the highest distinct world before the ein sof (adam kadmon aside). Quantum devil saga also has a similar term for this called the quantum sea.

This idea of an archetypal world is used to convey the jungian idea of the self developing out of an abstract pool of mind that has no self identity. On a further level, even the idea of the development of individuals in general. This relates also to things like in strange journey where maya talks about helping humans develop an individual sense of self-identity. And jung talking about this as a central goal of life.

The flipside of this is that in kabbalah, atziluth is also associated with a spiritual practice called bitul, or self nullification, which is the raising of your mind to the level of atziluth. This dulls your sense of self temporarily, resulting in only awareness of god. Though one can also approach it to both understand collective and individual existence. Various entities in the games on reaching enlightenment or some equivalent are seen as having this more expansive view. And in a more literal sense, the law mysticism done by the angels who sometimes self nullify are likely drawing on this.

One final note is that in the game files for SMTV, the empyrean is called atziluth, and the throne as atxiluth crown. Relating to being the highest point of creation.

**2: Beriah**, the world of **creation**. Which in context means more ordering reality to prepare the process at the beginning stage. Such as creating the designs that will be used to put the plan into motion. Whereas the first was more like general ideas without form, this is the plan as it exists in detail. This is considered the higher aspect of heaven
proper, with the throne of God at the center. This is the highest realm angels have access to. This distinction between atziluth and the lower realms in the kabbalah has a parralel in the games in the distinction between the depths of infinity / collective unconscious where souls go after death, and the demon worlds proper.

**3: Yetzirah**, the world of **formation**. The world which designs the direct plans for the direct ordering of the final world. For instance, if you were to compare it to creating cups, this would be the world where you design the machines that make the cups. Its basically just a world full
of more heavens between the true heaven and earth. Showing a
spiritual realm. The angels here are more distinct from God, and so
are more realized as distinct entities, though not as much as humans,
and so they understand their connected side. Since god is seen as
mysterious even to some angels, where in sj it seemed some don't
realize yhvh was broken, then there may be a distinction between what
lower and higher ones know, as well as sometimes differences in ideology. Likewise, in games like iva it implies that the true law side is mainly composed of lower angels, and those who directly follow yhvh do not truly care about the world of law. Making there be three distinct angel groups in iva, being the fallen, the law side, and those directly following yhvh.

The seven heavens of yetzirah are referred to as Araboth, Makon, Ma'on, Zebul, Shechaqim, Reqia, and Vilon. In Majin tensei II the different areas of amnesia (heaven) were named after these seven areas, with the central one being named eden. In contrast, the areas in paranoia (the demon world) were named after the seven earths / underworlds, which is an obscure teaching talking about adam visiting seven earths, though they are described more like underworlds, with some described as recieving no light or as close to gehenna.

**4: Assiah**, the world of **action**. The world of humanity where the plan is put into motion and the final world is constructed. The last world has both the human part, but a spiritual aspect. This is the
physical universe. It has both a hidden spiritual aspect and a fully
physical aspect. This world is actually the purpose of creation.
Because since it is the lowest, it is only by greater contrast that
in some sense a greater good can be realized. And that when the
messiah finally comes to earth, it will begin an age of eternal peace
once people have fully understood and realized the sephirot, and
their place as pieces of God, and begun working these in full unity.

Note that beliefs differ
on whether people after death move to a heaven, or the final rebirth
will be on earth, since in Judaism there was never a clear belief on
this, and in kabbalah they are treated as continuous. In either way, it is in some sense through earth that creation
is fulfilled. And people are not supposed to worry about after death,
since they are supposed to worry about life in earth in general, and
fulfilling the purpose of creation. Which you'll note even law
focuses on creating a paradise on earth. Either way, kabbalah also
believes in reincarnation on earth, and people go through several
reincarnations. Though some special figures have their souls held by god, and are put in specific places rather than randomly. Note how in megaten reincarnation at random exists through the axiom, but yhvh sent part of the soul of satan into zayin's body deliberately.

Note an important aspect here is that
there are some games that explicitly refer to the human world as **Asiyah**. And since some refer to the depths of the expanse as **Atziluth**, there is being drawn a clear line here between the worlds
of kabbalah. And one which corresponds also to the degree of form
demons can have, with the most abstract level of the expanse being where they have no self identity.

One interesting thing to note in megaten is that this division between worlds does correspond loosely to things that show up in game. The most explicit way this is shown is how in iva, the lower angels associated with the law side were a distinct group from the high angels that existed in yhvh's universe. But the further interesting thing seems to be that the high angels, and yhvh himself do not actually care about the world of law. This being a plan associated more with the low angels. So it is showing that even among the angels there are heavy divisions, rather than it being a single unified force. Which relates to the kabbalic aspect of these totally distinct worlds (as well as how in kabbalah angels often disagree). So there are actually three distinct groups of angels in iva counting the fallens. (which likewise is a distinct kallabah idea. See the qliphoth section below). Each with different interests and goals. Albeit the high angels who are with yhvh seem to not care much what happens on earth, provided the system remains intact. Which relates to their remote nature. That obviously isn't a perfect interpretation of kabbalah, where despite remoteness, is meant to relate to a unified design. But it is obviously meant to call it to mind. Note that this division between yhvh and those on the normal law side shows up loosely in other earlier games, but none so explicit as iva.

To match the seven heavens, kabbalah also has a concept called the seven earths, or seven underworlds. These are named Eretz, Adama, Arka, Gia, Neshia, Tzia and Tevel. In majin tensei II the areas of paranoia (the abyss) were named after these, with the central one being named sheol. So the worlds were being given an explicit kabbalic context. Which is of course common to many of the games.

### Tikkun, and Eschatology

**Chaos and rectification**. Also called tohu and tikkun. The primal
state of the universe was said to be one of chaos, that would slowly
be fixed over time. Note that the mother letters are associated with
creation, and thus this primal chaos. The problem of evil is solved
in some sense, by the limited world by its nature lacking divine
perfection, and thus becoming disorganized in creation, either from the sephirot breaking or adam's sin. The purpose
of kabbalah is restoring this order which is done inherently by moral action. Interestingly many satanists who use the kabbalah implicate that the state of primal chaos is one that is preferable, and which should be returned to. Even using the same term, tohu, to describe it.

As far as megaten goes note that the
implied story in most universes is that the first gods were more
chaotic of ones, with yhvh eventually triumphing over them to create
a more orderly system. So to compare the original world to chaos and
to the mother letters as an early time in the world has kabbalic
logic to it, depicting chaos as something that must be overcome.
Though in megaten of course due to its existentialist slant this was
not a fated occurrence, but simply how things played out.

Interestingly, some kabbalic writings imply that in this earlier chaos human worlds separate from ours actually existed, but were too chaotic to remain structure and so eventually collapsed and were replaced. Some kabbalists incorporated the idea of a cyclical rebirth of the world from various greek sources, saying it existed for 50,000 years each time. Some even saying that this would not be the final iteration, but would eventually end for another. Notably, none of these writers implied that there would be an infinite amount of worlds. With what would happen at the end of the last cycle being left ambiguous. Notably, many writers saw this idea of these world destructions as incompatible with god's benevolence, and so interpreted them in a metaphorical light, relating to the divine worlds and breaking of the sephirot. Note how talk about yhvh being behind the destruction and rebirth of the world many times showing up in megaten.

The idea of the eschatology has to do with the idea of **tikkun**, which is a concept that ties moral action to restoring of the rightful order of reality. It is this process that is the religious basis of what should be done, with the implied goal being restoring the universe to its rightful state where the aspects work in unison. The messiah comes interestingly not at a time decided by god, but rather the point at which this process reaches near completion, for him to finalize it, fixing the final aspects only he can do. So the process of living your life inherently brings the world closer to fulfillment. Interestingly, this relates to the idea of the artificial messiah in game (loosely) since the messiah in kabbalah is indirectly created by humanity. So the artificial messiah is taking that idea in a way separating it from the idea of fate into just being a direct creation.

Reincarnation is a big aspect of kabbalah. Souls undergo reincarnation, and often are seen as not reaching a final state until the end of the world. (note reincarnation existing in megaten, despite it being depicted heavily abrahamic). Though this is left ambiguous, and sometimes has the soul undergo stays in heaven or gehenna for rewards, sometimes even splitting into multiple parts which have different things happen to them. Which corresponds to how the soul was put together in parts as it descended from the worlds. Not all souls are in the cycle of reincarnation however, with some being held specifically by god for putting into the world at specific times. Interestingly, some expand the idea of reincarnation to everything in reality, being not only angels as well, but even inert structures being seen as having their essence preserved.

The afterlife in kabbalah is often left ambiguous, and it is not clear whether it focuses on earthly or heavenly existence. One reason for this however is that in some ways these are not distinguished. The afterlife and world to come once the messianic age begins and reincarnation ceases in favor of perpetual life are seen as part of paradise, which is the garden of eden in kabbalah. But unlike in the limited understanding of earthly existence where heaven and earth are seen as separated, in eden they are often presented as continuous, viewed as simply the upper and lower aspects of the garden. But the ultimate goal is not expanded on, and whether there are more aspects is left unclear and debated from different angles.

One aspect that is highlighted about how the world to come will work is that in some interpretations things that are seen as distinct and as binaries in normal existence will be revealed to have a deeper unity. So by these interpretations the emanations of the left side will be unified to the right, and revealed as not inherently opposed, but as part of the larger system. This ironically has a neutral sounding tone, even though the description of what this world itself will be like sounds more like a lawful world. Law also has aspects of this duality, such as showing merkabah having a dark side to represent angels acting in dark capacities as seen in the kabbalah, and the idea of saving demons to purify them as shown in overclocked. Note that this is dependent on the interpretation that originally saw what became good and evil as originally unified, with the mistake being seperation. The other interpretation being that they were originally totally separate, but the mistake was them interacting. Not all kabbalists believe in this universalism, with some saying that there is indeed eternal punishment or annihilation of evil.

One other reason this has a neutral sounding tone is that in majin tensei II this approach is used specifically for an overall neutralish paradigm (though in game it is supported by different alignments). The worlds of light and darkness are depicted in a kabbalic light, and you are told that they are interconnected, and none can exist without the other. This being a parallel to the sephirot and qliphoth in kabbalah and their nature of being intertwined and necessary for reality to exist. As such, it can be depicted as a revelation for some balance focused characters to realize they are intertwined and reevaluate their relationship to them. Interestingly, in majin tensei ii the heavenly realms and abyss were at peace with eachother, and were working together to maintain balance.

In schwarzwelt reminisces, which has extra strange journey information they said in reference to the physical idea of branes: "I think there is a way to interpret the aforementioned relationship between "Brane" and "Bulk" by replacing it with the worldview of the Kabbalah, which has been used extensively in the previous "Shin Megami Tensei" games. The bulk is the Tree of Life (the entire world), the branes are each of the Sefirot (Malkuth, Yesod, etc.), the real world (the real world brane) is the material world (World of Assiah), the Schwarzwelt (the Information Dimension brane) is the immaterial world (World of Atziluth), and so on."

## Angels and demons

### Angels

**Angels** are described in Kabbalah literature as forces that send information, feelings, between mankind and God.
 They are analogized to atoms, wavelengths or channels that help God in
his creation. They are not physical in nature but
spiritual beings, like spiritual atoms. Therefore, the Kabbalah reasons,
 when they appear in the Hebrew Bible
 their description is from the viewpoint of the person that received the
 vision or prophesy or occurrence, which will be anthropomorphic.
However, they are not material beings but are likened to a single
emotion, feeling, or material, controlled by God for his purpose of
creation. Note how their tangible appearance is shaped by the seeing person relates to how in game observation shapes the forms spirits take.

By some interpretations there are angels for every atom in the universe. Each
snowflake has a multitude of angels around it; each blade of grass
has an angel over it saying "Grow, grow." Every
characteristic, emotion, thought or phenomenon has angels identified
with it. All the descriptions of angels and demons are attempts to
approximate qualities we find within us. When we are feeling
caressed, loved, comforted, or pampered our angels are described as
soft, gentle, refined, careful, and considerate. When we are anxious,
frustrated, worried, or nervous our angels are pushy, critical,
demanding, accusing and relentless. When we are having serious
troubles and our lives seem to be falling apart, we have demons who
are cruel, malevolent, hateful, odious and fiendish. This should not be interpreted to mean that the mystics believe that
angels and demons are imaginary. They are indeed
real, and they manifest in an infinite number of ways.

Note of course this ambiguity between them being tied to nature, or being the spiritual aspect of nature, yet still being real corresponds somewhat to the sense they exist in game. As well as how in game there seems to be spiritual essence everywhere. Mysticism often does this, by having description of spirits that seem so abstract that they barely seem to be entities. And yet they are often in mysticism not meant to be mere metaphors, simply descriptions of how alien the nature of spirit is relative to human tangible existence.

Note one important aspect of the kabbalah is that unlike in christianity, angels are seen as able to disagree with god, even to blatantly work against him sometimes, yet still retain the position of angel. When god asked their thoughts on whether to create humankind as ambiguously moral creatures, many disagreed about whether it was a good idea, some saying that the design was too disorderly and would harm eachother. Some of these even went on to refuse to participate in the creation. But the nature of them being disorderly was part of the plan to begin with. Confusingly angels are sometimes said to lack free will. Yet are still shown rebelling, or by some interpretation even becoming demons.

Note here that this corresponds heavily to the relation between yhvh and some of the angels in iva. Yhvh in iva plays law and chaos against eachother as part of the system, in correspondence to how in the kabbalah the two sides are seen as a necessary polarity for the world to exist. But the law side is composed of angels who truly want to make a permanent world of law. That this was never yhvh's true intention, and that these angels are actually more orderly than him corresponding to the part of kabbalah where the angels worked against his plan to make a disorderly humanity while still remaining angels. Note that series-wide it is relatively common for the angels to end up working against yhvh. Something that would be harder to make sense of when viewed from a christian lens. God in kabbalah, while the embodiment of the order / good side made humans more neutral deliberately. In keeping with how in iva he still refers to himself as a being of order, despite playing the law and chaos sides against eachother as part of his system.

Many of the angels on the law side, especially in SMTII also are the ones from the kabbalic angelic hierarchy of angels corresponding to the sephirot. Namely, haniel, tzaphkiel, camael, and of course metatron and sandalphon.

### Demons

**Demons**. Although some forms of judaism do not believe in demons, in the kabbalah (and the talmud) they are considered to exist. The author of the Zohar distinguishes between spirits that have emanated from the "left-side" and were assigned definite functions in the "palaces of impurity" and devils in the exact sense who hover in the air. The ones emanated from the left side correspond to the qliphoth, and in a sense function as the imperfections that existed necessarily due to the creation of limited existence from the retraction of god's infinite light. By this light they are considered in a sense a necessary part of the system. However, whether this is really necessary is ambiguous, since this division came from the primordial cataclysm of the breaking of the sephirot / adam's sin that separated the light and dark halves.

And so there is often ambiguity in judaism between whether specific figures worked for god or not, due to the ambiguty of how many function, and how even the zohar rarely mentions demonic activity. By some interpretations regular angels are seen as able to rebel outright. But another interpretation of the zohar makes a distinction between angels, who are always working for god even if in a seemingly demonic capacity (though they are sometimes depicted with some ability to rebel), and "**shaydim**," or shedim which are distinct lesser spiritual beings capable of evil. But both get lumped together under the concept of "demon." By some interpretations, this concept of shedim are viewed as between angels and humans. They have "wings"
like angels and can move quickly, assume any form, and have the
ability to read the future. But they eat, drink, propagate and die. They have sexual relations with humans, and this is a source
of new demons. But demons do not have real bodies that cast shadows,
so propagation with humans happens in dreams or other non-physical
contact. Humans give birth to demons through the imagination. This corresponds somewhat to the islamic concept of jinn.

obviously note how the fact that the palaces of impurity and tree of death are likewise emanations of the ein sof, and by some interpretations are under the direct control of god, and which god makes use of corresponds to how in iva, yhvh was behind the creation of the chaos side all along, and they function as an aspect of his system. Though the ordinary law side was unaware of this, and at any rate does not see that as necessary, or realize at first that that was the case. This depiction of everything as ultimately for his ends was in keeping with how the existence of the chaos side in iva was something yhvh ultimately wanted and was using, despite ostensibly being presented as against him.

Note also how this tying of shaydim to the mind is obviously related to how demons exist in game, and rely on the human mind for creation and sustenance, coming from the mind despite also being real. Note also how demons being presented as giving birth and dying whereas angels do not corresponds a little to how in game, the law side seems to remain more stable, or to change via fusion and fission more without direct death where as the demons die and are reborn more often. Interestingly, shedim was also a term used by ancient hebrews for foreign gods. The conflation between foreign gods and demonic influences is something that also shows up in games, with many figures like beelzebub and belial and belphegor, being in-game not being fallen angels, but bel demons, despite being things later lore often considered a fallen angel.

Notice the term palaces of impurity as well. This is likely the source of the palaces from persona 5, which is heavily based on the kabbalah, even tying mementos to the tree of death, implying the specific palaces exist within the overarching dark element of spiritual reality. Jung even himself compared the qliphoth to the shadow side.

### Demon summoning

**Demon summoning**. Kabbalah implies that demons, far from being something one must avoid at all costs as implied in christianity are things it is possible to even capture and put into one's service. Archangel Michael was said to have given king solomon a ring which gave him power to summon and control demons. And that he used their power to build the temple. And this is what later demon summoning grimoires often reference, and why holy names are used to bind them. Demons are seen as able to be used to produce agreeable results when humans have power over them at times, but it can turn bad if the demons get power over humans. This parallels in game the fact that using demon summoning is not in itself considered bad, but a world ruled by demons is implied to have much strife for humanity. One who knew a demon's seal could at times summon them against the demon's will, and attempt to bind them to particular tasks. Which is in keeping with similarities to how it is presented in-game.

Magical systems of this nature were known as practical kabbalah. Demon summoning, or other white magic in general, despite not being explicitly forbidden in some teachings was declared to be restricted only to virtuous individuals, and only in times of need and for public rather than personal benefit. Note how entities on the law side are sometimes told that it is okay for them to continue using demons, but that people generally should not do so, and they are only to do so due to accomplish the task. For instance, in amane's ending in the eighth day of overclocked, their use is restricted to people working for the messiah, and even then only until the task is done. And in strange journey you are told it is okay due to your saintly nature.

Demon summoning in the kabbalah was also influenced somewhat by hermeticism. Hermeticism and kabbalah have a long history of course, since later hermetic versions of the kabbalah distinct from judaism developed and influenced groups such as satanist groups.

**The** **Seal of Solomon** or **Ring of Solomon** is the ring attributed to King Solomon in medieval Arabic tradition, from which it developed in Islamic and Jewish mysticism and in Western occultism. It is the predecessor of the Star of David. This ring was seen as having given him command over demons, and became the predecessor of the idea of demon summoning tied to solomon. Not only do the games draw on this tradition, but in mtii in particular the messians give you an item called solomon's ring.

### Satan

**Satan**. The leading angel of the dark side is satan (often referred to as **Samael**), who is often considered the same angel as the angel of death, and as the force behind the evil inclination in mankind in general. Different interpretations differ on whether he is an enemy of or a servant of god. Whether it is on purpose, by moderating the evil inclination, this is a force humans are meant to overcome and help them grow. He also acts as an angel of death and judgement. The term for satan is also independently used as a description for the evil inclination in general. Which is seen as not something inherently evil, but the compulsion to indulge in natural human processes to sinful levels, leading to sin. In most games, the aspect of him as a tempter is left absent, fulfilled by the role of luficer (though in iva he indirectly contains this, as lucifer is part of him).

In terms of being a moderator of the dark side, when he shows on up the law side, he represents death and judgement, being a necessary feature of arrival at the world of law, but a feature that is unneeded past then, representing how in many interpretations the kabbalic afterlife the seeming darkness is revealed as part of the greater good. In iva his depiction is different, showing him being the ultimate being of both chaos and order, being composed of the leaders of both sides. But still having a dark aesthetic, to contrast yhvh having a light one. But despite this, his alignment is still listed as law.

As far as why he shows up as godly race in II, and is treated as a direct avatar in IV, there is a potential reason for this. There is a kabbalic story about how in the original creation the light and dark sides were unified. And it was only in the primordial cataclysm that they became separated. In this original unified state, one of the names of God was Sa'el. But it was not until the cataclysm that this became separated. This was when the principle of death entered into creation, and that aspect became Samael, with the hebrew letter for m added to his name representing death. But the strength of the holy name still resides in and shines from within samael, and at the point of redemption when the light and dark sides are once again unified it will regain its power, and bring an end to death. This depiction being because in kabbalah satan refers not just to an angel, but to the evil inclination as a whole, and force of darkness in reality.

Note, this story can be interpreted from the light of him either working against god, or as a necessary dark aspect of the system working by god's orders to reflect the dark side. Since the dark side too is ultimately an emanation of the ein sof, this ascribes an interpretation of some latent divinity within satan. Doubly so when he is considered identical with adam belial. Note that this may also tie to why lucifer said he was a part of god that god discarded. (Another potential reason for satan being godly being that the gnostics considered samael and the old testament god to be the same entity). Via the interpretation where satan was working against god, this would mean his redemption, which would herald the ending of evil as a distinct force. (this may also tie to how in desu the kind of bel becoming orderly can underlie the demons becoming so as well, unifying the dark with the light).

Note that in keeping with the kabbalic teachings that hold that the trees of life and death are intertwined and like two aspects of one coin, satan in iva calls this unity to mind showing that the light and dark figures of merkabah and lucifer in iva were aspects of a deeper unity. Satan in iva reflects how both the aspects were part of the system, and were designed to work in unison, showing their unified form.

**Adam belial** is the corresponding entity to adam kadmon that represents the qliphoth and tree of death rather than the sephirot and tree of life, and which is presented as the opponent of adam kadmon. There is little to say about it directly, since kabbalah tends to gloss over it and talk more about the light side. Interestingly, this may be the explanation for why satan is seen as godly race in II, and is treated as an avatar of yhvh.

Since adam kadmon is the body of god as it appears in the world, and the emanations of the dark side are part of the system, adam belial in concept is almost like an opposite to the tangible aspects of god. And sometimes adam belial is conflated with satan. Since those have a dualistic aspect, as part of the system, depicting satan as a unique figure as a counterpoint to yhvh who is related to him in a quasi divine way may be a reference to this. Noting of course that in kabbalah, satan is not evil, but is an entity who works for god. Since there are sparks of divinity even in the dark side. Its still a stretch, but may be what they were going for.

### Merkabah

**Merkabah** is the chariot of god
which was depicted as composed of an angel with four faces of a lion, eagle, human,
and ox next to some floating wheels, with the image of god within it.
These designs would later go on to be seen as what cherubs and
thrones look like. (note that merkabah's first form in IV has the
archangels' four faces on it and the second is a large wheel.) Interestingly, while he is usually treated like an angel in-game, in iva two npcs refer to him as god. So the figure at least in iva seems to be being treated as both the combination of the angels, and the aspect of being an avatar. This relates to that in kabbalah
you cannot interact directly with god, since the ein sof is ineffable. Just
series-es of emanations that come from the true infinite God.

Note how merkabah's second form in IV calls to mind the fact that kabbalah depicts making use of both the light and dark sides for the greater good. It shows him as a being that also contains aspects of darkness. It represents how in kabbalah, the leading demons are simply angels assigned to dark duties. Though the meaning in megaten is different.

Note how in iva, merkabah is the leader of the law side, but yhvh himself doesn't seem to care about law. Relating it to kabbalah, it seems that the highest angels who work for yhvh directly in some later games don't even seem to care as much about the world of law. And this is something mainly focused on by the angels of lower worlds. In kabbalah, or judaism in general, the merkabah is seen as a way for god to descend to lower worlds. Compare to the metatron, being the highest angel, leading the second world. And in iva, metatron lives in yhvh's universe as one of the higher angels, as part of a distinct third angel group who is not directly involved in making the world of law like the lower earthly angels are.

Before kabbalah existed, there was another form of jewish mysticism called merkabah mysticism. It reflected on the vision of ezekiel of merkabah as a divine chariot, and means by which one could make a spiritual journey to god (paradoxically referred to as a descent) as well as call divine forces to earth. The idea of the merkabah as something to uplift humans being in keeping with the depiction of the figure in game as a self sacrificial one for the benefit of humanity. Many jews warned against those who were not well studied in the torah studying this mysticism, because they saw it as leading to idolatry, personifying the image of god described in ezekial as the divine, rather than understanding it as a metaphor for the ways in which god appears.

Interestingly, in iva, when merkabah gives a speech in mikado, one of the people says that god himself is walking among them. This line if left ambiguous, being unclear whether it is meant to show merkabah as not aligned with yhvh entirely, being his own representation of god in terms of breaking free, versus being meant to be seen as an avatar by them. But series-wide, this depiction of avatars of yhvh ultimately turning on him as a metaphor for returning the concept of divinity to an immanent one empowering the people is present.

In new age teachings, the merkabah is depicted via two opposite facing intersecting pyramids. This symbol is used to represent the union of opposites. This idea of a union if opposites is a potential basis for why merkabah is shown as both light and dark in iv, alongside being a kabbalic reference to the dark being part of the system.

### Metatron

**Metatron**: or **the lesser yhvh.**
The light of atziluth beams into this world in a single line, moderated by and filtered through the archangel metatron who is an intermediary of the light of
God and of the lower realms. Metatron is a distinct entity, but it
seen as so like unto God that it is sometimes considered a stand in
for god for humans.
Especially due to moderating the flow of divine light.
Metatron occasionally is sometimes seen as acting as a demiurge in some sense. And the
title lesser yhvh is used for him, which shows up in devil survivor overclocked as a title he
uses. In many forms of judaism, when people believe they have spoken
with God it is actually a message spoken by Metatron. The title lesser yhvh seems to have been given to him by combining his lore with an angel named jahoel whose name was actually spelled simialrly to yhvh, and had a similar role.

Metatron is one of the most important
angels in the heavenly hierarchy. He is a member of a special group
that is permitted to look at God's countenance, an honor most angels
do not have. In the literature, Metatron is often referred to as
"the Prince of the Countenance." Note how in megaten an implication is that even most angels have never seen yhvh personally. Although some
kabbalah texts conflate metatron with God slightly, religious Jews consider
him to be merely an angel, often even having texts that criticize worshiping metatron, implying that this was a recurring issue that many people saw two powers in heaven. Note that in SJ metatron is shown to be an actual piece of yhvh. In most games he is merely depicted as having a special relation however.

Note also that metatron being the direct representative of the higher world in kabbalah corresponds to how in games like iva and nocturne he seems to work for yhvh directly, with the lower angels being somewhat seperate. Like in iva, how the lower angels were the more direct law side, but yhvh himself was doing his own thing without really caring about or truly desiring the world of law as a permanent goal. We can equate that to higher and lower kabbalah worlds potentially, since metatron is the core of beriah, where the merkabah is seen as something active mainly in lower worlds. Likewise, in nocturne metatron says he is one with god, and in SJ he is even depicted as a piece of yhvh, showing the depiction of him as united to him in some sense.

### Asmodeus

**Asmodeus.** Interestingly, some demons are defined as good demons who folllow the torah. And so these demons are more beneficial to humankind, and seek to help them deliberately. The demon asmodeus and his followers being defined as one such group. Interestingly, asmodeus is also defined as a demon who made problems for solomon. Leading to the idea that asmodeus is a title, rather than a specific demon. Note how asmodeus is one of the demons left presumably by mastema to help keep the archangels sealed in IV. Who since mastema still claims to be following god and identifies as an angel, asmodeus is a meaningful choice for being a demon who works with angels.

### Adam Ha-Rishon

Adam ha-rishon refers to the earthly human adam that contrasts the divine adam of adam kadmon. Adam ha-rishon sometimes merely refers to adam in the context of the book of genesis, but sometimes kabbalah depicts this as if the earthly adam contained the souls of all humanity within it, and that the primal sin of him led to the world as it exists now, and that we are each a part of the soul of this larger humanity. And that by proper practice we can reunite and relate to the other parts. This is not always thought of as a literal story, but sometimes as a metaphor for how humanity was meant to work in unison, yet in actuality exists more in chaos. While megaten doesn't consider that humanity was ever one being, in strange journey they do say adam's spirit - the spirit of humanity, talking about a collective human spirit.

## Sephirot and Qliphoth

### The Sephirot

**The tree of life** is the body of god
inherent in reality, that pervades all the worlds, and "is"
all of them, since everything is a piece of God. (Note in I when
lucifer says that he is a piece of God that god discarded. See
qliphoth below.) It is composed of the ten sephirot, and repeats
itself in each world, often more than once, since there's a larger
aspect that corresponds to all the worlds. The tree of life is
somewhat equivalent to adam kadmon, but used when describing the
moral properties rather than the relation between humans and god. In
final, when merkabah and lucifer fuse together, you see the kabbalic
tree of life symbol show up, and a star appears over it.

**Sephirot or “spheres”** are the revealed aspects of god's attributes that represent them in a differentiated form, rather than as the unified infinity. They are both spiritual aspects that compose the revealed body of god, as well as moral properties seen as inherent
in the world itself, and which are parts of God that you interact
with by being moral. And being represented as spheres is most likely
the inspiration for the appearance of the avatars of yhvh in II.

Knowledge of the lowest seven of the
Sefirot is derived from King David’s address to God in 1 Chronicles
29:11: “Yours, O God, are the Greatness (Gedulah), the
Power (Gevurah), and the Glory (Tiferet), the
Victory (Netzach), and the Splendor (Hod), for all
that is in heaven and earth (Yesod), Yours O God is the
Kingdom (Malkuth).” Two of the remaining three Sefirot,
Chokhmah and Binah (Wisdom and Understanding), are
one of the most frequent pairings of attributes of God found
throughout the Hebrew Bible. The highest Sefirah, Keter,
or Crown, signifies God’s rule and authority as King of Kings.

In order from lowest to highest they are:

10: Malkuth, kingdom, the starting
area. In SMTII the demons refer to the human world as malkuth, in keeping with the abyss being shaped like the other sephirot.

9: Yesod, foundation, connection,
looking outward to see what is outside yourself

8: Hod, splendor, submission. (To God)
Realizing there are higher principles you must comply with.

7: Netzach, victory, seeing that you
can perform acts, and doing actions as means to an end.

6: Tiferet – "Beauty",
properly balances justice and kindness. (connected to all sephirot)

5: Gevurah, severity, administering
justice and proper punishment.

4: Chesed, kindness. Acting properly
benevolent.

3: Binah – "Understanding"
understanding what one should do, and repentance of one's own
imperfections. Binah, in occult tarot is equated to the symbol of womb, which relates to why in SMTII it is presented as the place demons are born, out of the sea of harvest, presided over by ishtar a symbol of fertility. This may also relate to how what is later called observation gives forms to demons.

2: Chochmah – "Wisdom",
seeing the truths of the creator, and to pass it on properly. It is treated as the source of potential given stability by binah. Chochmah is often equated to the father or masculine, with binah as mother or feminine, which at times is equated to a sexual metaphor, or penis itself. This giving rise to why it is presided over by mara, in penis form, presiding in a tall tower.

1: Kether, - “crown” the connecting
attribute and proper balance of all (with daat) unity. In last bible it shows up as a boss, which also talks upon defeat as if you recreated the shattering of the vessels.

Basically the first four are realizing
your place in the world and cause and effect, the next three are
balancing kindness and sternness, the next two after are making sure
you understand how to do these things, and the last is a perfect
balance of all in unity. These are not seen as stages you move on to
in direct order, but the end leads you to a new beginning and a new
set of stages of higher understanding of each quality. Note that the
candelabraum you collect in nocturne are named after the sephirot.

The top three sephirot are uniquely associated with divinity. Some forms of hermetic qabbalah refer to the realm between the top three and the other seven as "the abyss," stating that there is a chasm between the nature of god, and that of nature. And that one must cross the abyss to become in tune with it. This is likely also the source behind the term the abyss that is used to refer to the demon world in some earlier games.

**Da'at** is the term for all the sephirot working in unison. This becomes the term used for the demon worlds in V. Showing a connection to the kabbalic system.

**The three pillars** of kabbalah are a way to sort the sephirot into three categories, commonly known as the pillars of severity, mercy, and harmony, to delineate the two poles of action. In smtv they are referenced with tangible pillars you have to collect before going to the throne of god, called the pillars of austerity, benevolence, and harmony. The throne of god is also stated to be atop the three pillars in a sense. This gives the journey a tone of climbing the tree of life, and being reminded of the need to bear these qualities in order to lead.

### The Qliphoth

**Qliphoth**. The "emenations of the left side” are
ways to describe evil that oppose the sephirot. Literally "Peels",
"Shells" or "Husks", are the representation
of evil or impure spiritual forces in Jewish mysticism, the
opposites of the holy Sephirot. The realm of evil is also termed
"Sitra Achra/Ahra" (the "Other Side" opposite holiness) in
Kabbalah texts.To explain how evil could exist as part of god if god
was all good. In Jewish Kabbalistic
cosmology, the Qliphoth are metaphorical "shells"
surrounding holiness, that obscure the divine light of the sephirot. They are vices that correspond to the virtues of the sephirot. The qliphoth are represented by demons who live in what are called the palaces of impurity.

While the qliphoth are seen as evil, they are seen as a necessary aspect of creation. Without something obscuring the full light of god, it would overwhelm reality, and reality as we know it would cease to exist. In this they
also have beneficial properties, as shells protect what is within them. Kabbalah
distinguishes between two realms in the qliphoth, the completely impure
and the intermediate. So note that they are in a sense part of rather
than in opposition to the system. But while a necessary amount of imperfection exists, there is still evil in total rejection of the good. This necessary imperfection by some interpretations will be revealed in paradise to not be an opposite, but like a left and right hand that clasp together to be revealed to have a deeper unity of polarity. It is said that no part of other side that entirely
lacks the spark of holiness. Rather than destroy evil which is impossible, as it is part of the polarity of reality, it must be uplifted. (though some interpretations invert this, saying they were originally together, and the darkness must be seperated).

In keeping with the above idea, kabbalah sometimes distinguishes between two "realms" in qlippot, three completely impure qlippot called hatme ot, or the unclean ones. The remainder of intermediate qliphoth, called nogah or light are "redeemable", and can be refined and sublimated, whereas the qlippot hatme'ot can only be redeemed by their own destruction. Essentially distinguished between necessary evil for the sake of growth, versus evil in the absolute sense.

In some
non-Jewish Hermetic Qabalah, contact is sought with the Qliphoth
unlike in the ethical-mystical Jewish prohibition, as part of its
process of human self-knowledge. In the satanic temple of teh black light, it depicts the sephirot as restrictive, and the qliphoth as liberating, saying that they are a process of freeing yourself from the demiurgic force of the sephirot. And so to some of them, the disunity thaumiel represents is
individuality. And they see breaking off from the universal order as
acceptable. Since kabbalah is so intertwined with megaten, this distinction between light and darkness is a heavy aspect of the games, and how they are seen in distinction. Even though it is uncommon for the demons to overtly be compared with the sephirot.

IVA's depiction of demons and angels is
based on this idea. Made explicit by showing the tree of
life when lucifer and merakabah fuse into satan. The sephirot being represented by angels, and the qliphoth with demons. The fallen angels without realizing it are still playing into yhvh's system, as are the demonized gods who end up with them. In game, the angels are true law figures seeking a world of law, but yhvh seems to be against this as a permanent outcome, seeing both sides as needing to play off against eachother for some reason, with krishna implying that he intends for this cycle to repeat indefinitely. This parralels the kabbalic idea of both sides being necessary for the sake of existence rather than the demonic side being a bug. But in game, little indication is given for why yhvh sees this as the ideal.

Note of course that this kabbalic
association is not limited to iva. In earlier games, kabbalah
symbology was used by chaos as well, in the abyss, without any
implication that they were all manipulated by yhvh. As well in SJ,
and nocturne. SJ even implies that mem aleph is older than yhvh,
which could refer to the primal chaos and mother letters of creation
in kabbalah, and the implication that the current understanding of it
is a later development. Meaning that the kabbalic system or themes
are not necessarily a creation of yhvh. The expanse is often also
called atziluth. Implying that the deepest level of reality is from
before the entities were properly differentiated. (which ties into
the role humans have of observers where their thoughts differentiate
others, and the fact that the vague essence of life existed before
entities proper did.).

Another time this is seen is in majin tensei ii. The angel and demon worlds are given an explicit kabbalic association, and implicitly tied to sephirot and qliphoth. In keeping with the fact of them being depicted as aspects of a larger unity, the game overtly says this, saying that the realms of light and darkness are a trinity that are three parts of a larger whole, and none can exist without the other. The theme of the game is heavily neutral, and keeping the worlds in balance. And so is an interpretation of these forces in a balanced way. Though note that the interrelation can be interpreted in many different ways even in the games, since law and chaos characters often have elements of duality within them as well.

Likewise, persona 5 is based heavily in kabbalah. In persona 5 the paths of Mementos are named after the Qliphoth, specifically the versions given by William G. Gray in his book The Tree of Evil. This is because mementos represents the collective consciousness of humanity in its shadow unconscious form. As shadows are the negative aspects people do not seek to identify with, it is depicted as the tree of death that spans the world, composed of vices that counter the kabbalic virtues. At the end, when mementos merges with the real world, bringing the denied unconscious negatives into the presence of the world itself, the final stage is referred to as Qliphoth world. The palaces in game are likely also based on the kabbalic "palaces of impurity" that each have a demon presiding over them. Interestingly there are seven main ones in game, and the number in the kabbalah is sometimes implied to be seven.

### Yetzer hara and yetzer hatov

**Yetzer hara** and **yetzer hatov** are the hebrew terms for the **evil inclination** and the **good inclination**.
 The good inclination is the inner conscience of humanity that drives
them to do that which is good. the evil inclination, despite its name is
 not evil in and of itself, but is the misuse of things humans need to
survive. I.E. they need to eat, and so are driven to eat, but this
inclination can lead them to be gluttons. Basically, people need to have
 an interest in self preservation to survive, but this interest can be
extended into selfishness. The interplay between these two forces is a
large aspect of judaism, because it is said that the evil inclination is
 necessary in order for reality to exist, and this is seen as giving
context for the problem of evil. In the sense that yetzer hara is seen
as a necessary evil, the interplay of these has been comapred to yin and
 yang.

In SMTIV these seem to be the basis of the great spirit of
goodwill and the great spirit of spite. This being because in japan they
 are called good-intention and ill-intention. And derive from angels and
 demons, which are the associations given in judaism. Neutral takes this
 idea of the necessary existence of the evil inclination and views it
through a jungian lens that compares it to the shadow. Similar as jung
did to actual demons. This is reflected in how the right answers for the
 final bosses on neutral is not that you entirely reject the influences
of law and chaos, but accept yet remain aloof from them.

This is further expanded in iv with the presence of mastema on
the neutral side. Mastema in iv appears in a similar capacity as his
role in the dead sea scrolls where he is given permission by god to
command demons and use them to tempt humanity. Here, rather than
tempting, mastema commands demons and is working for neutral with an
inlciation of fostering human development through the balance of these
forces. Seeing the potential temptation of selfishness necessary for
humans to develop a more comprehensive self image.

### Bitul

**Bitul** or **self nullification** in kabbalah is the spiritual state associated with the inner experience of chochmah, whereby
 one’s consciousness opens up to a continuous flow of Divine wisdom and
new insight through one’s nullifying their sense of autonomous and
self-sustained being. Bitul is associated with ayin, in the sense of becoming nothing in the omnipresent radiance of god's infinite light. It has a lower or higher form based on whether one is consciously nullifying their ego or is totally absorbed.

In kabbalah the four worlds are each associated with more self differentiation, with the world of atziluth being so overwhelmingly pervaded by god's divine light that it leaves no room for self awareness of one's self as a distinct identity. Bitul in its highest achievement is to raise one's mentality to that of the world of atziluth. The one who has achieved this insight is not aware of himself but is rather absorbed totally in the experience of the revelation.

This association exists with law for some degree, with lilith referring to giving both your mind and body completely over to god. In SJ the law ending talks about becoming one harmonious spirit, which calls this idea to mind. Although people do preserve self identity. This can express a more positive or beneficial aspect of the lawful mentality, showing a big picture sense of what mental structures are gained by the mental transformation to a collective mentality. This also highlights how this lawful transformation is based heavily in mysticism and a mystical transformation.

## Other

### Letters of creation

**Sefer Yetshirah**, (the book of creation)
is the earliest jewish mystic text detailing the creation of the world. God is
described as creating the world using the hebrew alphabet, as well as
the ten holy numbers of the sephirot. In some sense these letters
were used as the foundation of reality, and by mixing and combining them, god gave the world form
and shape. This story is in some sense seen as an
expansion of god creating the universe using words in the beginning
of genesis.

A later book, the Sefer HaTemunah asserted that the Torah is read in a different way during each time period. It declared that there is one hidden letter that is missing from the torah, which will be revealed in the future, at which time the torah will be revealed in a new light. And that the defects that exist in our current universe are tied to this missing letter. When it is revealed and made manifest in the world, undreamed of new words and concepts will be revealed to us taht transform repression into a loving nature. And that the addition of this letter will fundamentally transform the universe by being added to creation.

Interestingly, while megaten references the letters of creation in the entity mem aleph, and also has multiple games talk about how the world is ultimately made out of data, even showing it as letters in record breaker, it does not seem to directly associate it with this kabbalic story of letters being used for creation. Despite the obvious assocation of data as combinations of letters. The association of how letters are treated in the kabbalah having an association with the idea of data being something even noted by real life writers, such as the philosopher nick land, who said that the emphasis the kabbalah puts on these letters and numbers makes it inexorably tied to the idea of digital processing.

**Mem shin and aleph** are called the
three mother letters of creation, and are associated with air water
and fire, as well as space, time, and soul. They are seen as
emanations of the ein sof that correspond to the building blocks of
the world and the primal chaos of original creation. They are also
associated with the three top sephirot, and also the three pillars
that correspond to the tree of life as a whole. The fact that they are associated with the elements of the world ties to the gaia aspect. when speaking of their role in creation, the hebrew letters are divided into mother letters, doubles, and singles. Although they are not descrbed as an entities in their own right in the sense in which they show up in game.

The specific idea of the mother letters being tied to a specific being comes not from the historical kabbalah, but from the modern new age inspired book, the women's encyclopedia of myths and secrets. Where it claims that the mother letters mem and aleph were used together in protective charms, and that this name is equated to the universal feminine divine archetype, that it calls MA.

From the angle of kabbalah the primal chaos is
something to overcome to get to a more structured reality. And so
this can correspond to the demons insisting that yhvh is an usurper.
Since he can represent this progress and subjugation of the more
primal elements in order to establish a later order. Though in game this process is not a telos built into reality, but simply a progression that occurred within it.

### Gilgul

**Gilgul** / **Gilgul neshamot** / **Gilgulei Ha Neshamot** describes a Kabbalistic concept of reincarnation. In Hebrew, the word *gilgul* means "cycle" or "wheel" and *neshamot* is the plural for "souls." Souls are seen to "cycle" through "lives" or "incarnations", being attached to different human bodies over time. Which body they associate with depends on their particular task in the physical world, spiritual levels of the bodies of predecessors and so on.

People are seen as reincarnating as many times as they need to to fulfill all of the commandments. And so reincarnation is not necessarily seen as a punishment, or automatic, but as a deliberate rebirth given to allow their soul to continue to grow. Sometimes a soul may reside on earth for awhile after death in a disembodied state. A good disembodied spirit is known as an ibbur and a bad one is known as a dybbuk. The latter of which shows up as a demon in the games.

Reincarnation of course is a large facet of the games. But notably is not given an explicitly kabbalic tone, with instead more of a focus on samsara and karma being given for it. But the worldview of the games heavily tying to an overal kabbalic worldview inherently makes that tone a thing that is called to mind.

### The soul

Kabbalah has a variety of interpretations on the idea of the soul. So any description will not be a unifor belief. Rabbi Schneur Zalman says that every person is composite of two distinct souls. The first soul is the *Nefesh HaBehamit*
 which animates the body. This aspect contains pleasure, intellect, emotions, etc. This aspect is self interested, and is the source of aspects like anger and arrogance. The second soul is the *Nefesh Elokit*. This soul is described by Job as “a part of G‑d,” and exists both before its descent into the body and after the ascent from the body. The *Nefesh*
 Elokit in itself is not in need of rectification; rather its descent
into this world is to refine the base and the animalistic nature of this
 material world. It has its own set of emotions, and is in conflict with the more base self.

The *Midrash* states that the soul has five names: *Nefesh* (soul of vitality), *Ruach* (spirit), *Neshamah* (breath of life), *Chaya* (living one), and *Yechidah* (singular one). Kabbalah explains that these five names of the soul correspond to the level of soul in each of the worlds. *Nefesh* corresponds to the soul in the realm of *Assiyah*, *Ruach* in *Yetzirah*, *Neshamah* in *Beriah*, and *Chaya* in *Atzilut*, while *Yechidah* represents the quintessential point of the soul (*Etzem HaNeshamah*) which is rooted in the *Or Ein Sof*. Hassidism teaches that the *Nefesh* resides in the blood, *Ruach* in the heart, *Neshamah* in the brain. *Chayah* and *Yechidah*
 are transcendent of the body, not enclothing themselves in any
particular limb. The Kabbalists explain that through successive
incarnations, all levels of the soul are elevated.

Note here that there is some panentheistic and monistic aspects to this in that an interpretation of this is that the ultimate essence of the soul has its ground in the ein sof. While one's identity is depicted as apart from god, kabbalah at times is ambiguous the degree to which the monistic interpretation should be sought, or the degree of alienation the soul has from the source, leading to discussion over the years on the best way to read it. This aspect is only tenuously related to megaten, in that while megaten does veer to the panentheistic interpretations of kabbalah they don't really directly associate this with the soul much in mainline. Though this monism is expressed at times in the games, including side games like with dds.

### Practical kabbalah

Practical kabbala is a term for the branch of jewish mysticism that concerned the use of magic. It was considered permitted white magic by its practitioners, although considered inherently dangerous, and as such reserved for the elite. Only those who were seen as sufficiently skilled were seen as able to separate its spiritual source from Qliphoth realms of evil due to performing it in holy instances. Whereas others may cause issues if they were to try partaking. The concern of overstepping Judaism's strong prohibitions of impure magic ensured it remained a minor tradition in Jewish history. Its teachings include the use of Divine and angelic names for amulets and incantations, as well as demon summoning.

Practical Kabbalah is mentioned in historical texts, but most Kabbalists have taught that its use is forbidden. It is contrasted with the mainstream tradition in Kabbalah of Kabbalah Iyunit
 (contemplative Kabbalah), that seeks to explain the nature of God and
the nature of existence through theological study and Jewish meditative
techniques. In practice though, certain aspects of practical kabbalah were not closely related with contemplative kabbalah, or were even older traditions that were absorbed into it. But these associations in general gave jewish mysticism a strong tone of being considered a magical tradition, through which it became an inspiration for other later mysticism such as hermeticism. and megaten draws on this association of it being used as a basis, such as with the demon summmoning and even the demon worlds in mainline being given a heavy tone of kabbalic reference.

### Eroticism

One lesser known fact about the kabbalah is that it had a heavy focus on erotic imagery. This was not meant to be seen as literal, but rather was a metaphorical depiction of the unity of various properties. One of these was the fact that the shekinah was depicted metaphorically as a kind of divine bride of god (or of various sephorithic manifestations of god). And personified as feminine is the vessel into which god pours generative energies. The shekinah was also said to be manifest during sexual intercourse of married couples when they did so under proper and unititive circumstances.

A related note to this is that while in some forms of christianity priests and monks or holy people are required or often at least suggested to remain celibate, in judaism there is no association with celibacy and holiness, and even the holiest people are often seen as married. And so this sexual imagery being associated with god has a different connotation since it is not considered a base thing that is insulting to the dignity of god. However, since god alone was a unified transcendeng being, these sexual images were generally seen more as metaphor for god's creative properties rather than literal.

### Influence from neoplatonism

The influence of Greek philosophical thought, particularly that of Plato and Neoplatonism, upon the development in the Kabbalah has long been
recognized. A number of Kabbalists took note of a close relationship
between the Kabbalah and Platonic philosophy, and some went so far as to suggest that the Kabbalah itself was a source for Platonic and Neoplatonic ideas. In many ways, the kabbalah was born from integration of neoplatonic philosophy into judaic theology. More information about neoplatonism is on the plato page.

Probably the most important Platonic notion to find its way into
Kabbalistic thought is the doctrine of forms or ideas. Even prior to the
 advent of the Kabbalah, Platonic Idealism had infiltrated Jewish
speculation regarding the creation of the world. In the Midrash *Genesis Rabbah*,
 we find the declaration that God looked into the Torah and created the
world, as if the language of the Torah consisted of a set of forms or
templates for creation. In the kabbalah, the sephirot are self evidently based on the platonic idea of ideal forms, being different perfections that were the archetypal forms the world's creation was relative to, and which represent perfections of what is found within.

In Sefer Yetzirah, the Sefirot are
introduced as archetypal, numerical, or ideational elements, a
Kabbalistic translation of or equivalent to the Platonic ideas. This idea of the world coming from archetypal forms also shows up in the worlds of the kabbalah with each subsequent world representing the archetypes being put further toward actualization, with the first world being entirely archetypal. Like the Platonists, the Kabbalists
maintained that it was these ideal values that are most substantial
and real. The objects of the material world are these ideas and
values shadows or reflections. The physical world is based on the spiritual and receives its existence from it. Not merely in the sense of being created as a distinct thing, but as a direct emanation that rests on the spiritual.

In addition, there are extraordinary parallels
between the Kabbalistic notion of Ein-sof and the Platonic "Form
of the Good," and, especially, the Neoplatonic "One,"
which was conceived by Plotinus and his followers in "negative
theological" terms as absolutely transcendental, ineffable and
devoid of all ability to be described. Likewise the fact that the more conceivable emanations of it are limited, and are in some sense distinct, yet some sense a reflection of and identical to what they call god. The nous is distinct yet depicted as part of god, same as the sephirot and tree of life.

### Potential influences from gnosticism

Kabbalah shares many things in common with gnosticism, enough that some even refer to it as jewish gnosticism. However, unlike the direct and obvious associations of neoplatonism, the degree to which potential influence from gnosticism may exist is far more abstract and tenuous. Both revolve about an unknown ineffable godhead that gives rise to the universe via a series of emanations of its attributes. And both ascribe evil in the world to exist due to a primordial catastrophe, which broke something about the system, as well as gave rise to matter as normally understood. Here associated with the original sin of adam, or the breaking of the vessels of the sephirot. And both see the point of life as a process of restoring what was originally broken to its unified state that preserves some degree of individuality, but in union with the godhead that understands one as part of the order of reality, rather than a distinct thing. However, many of these similarities may be due to both being based on plato more generally, rather than kabbalah taking direct influence from gnosticism.