The Ensof Exervist "“Books of Splendour”" is supposed to be the first authoritative work of soto, but this series of scripts is so obscure and symbolic as to be practically incomprehensible. power to recreate, compiled by the ensof, from a combination of his own ideas and contemporary ensof element. Soto brilliance in homilectical rather than a systematic thinker. He was concerned not with formulating a coherent metaphysical system, but with the elaboration and interpretation of verses of scripture from the Torah, often in the form of obscure mystical allegorizations. It was this rich mass of imagery and allegory that the Exervist contains that served as the inspiration for all subsequent generations of ensof.

Book 1 - Zohar (Adaption of creation)


The Zohar of the world of emanations [Atzilut] comprise a portion of the Infinite Light which is circumscribed for the purpose of supervising or bestowing to Creation [Beriah]....Thus Creation is as a body to the soul, which Emanation imparts. Creation in turn supervises through the powers of its soul (which are actually the power of will of Emanation) the world of Formation [Yetzirah]...In the world of Formation reside the angels and thus the power which is transmitted from Creation to formation is vested in the angels. In this way the powers of Creation become the soul to the powers of Formation. Similarily the power is transmitted from Formation to the world of action [Asiyah]...to its spheres all the way down to earth."According to Rabbi Luria (as presented by Hayyim Vital in the beginning of his Magnum Opus, Etz Hayyim, originally there was only the En Sof or Infinite Light. This veiled or contracted (tzimtzum) its Light, in order to create a "space" (tehiru) for Creation. Into this spherical Space there emanated successive Worlds, which constitute finite existence. These were the Worlds of Atzilut, Beriah, Yetzirah, and Asiah. Since they were contained in the Tehiru or primordal Space, all these worlds were finite, and thus radically different in nature from the Absolute. Gershom Scholem suggests that the whole idea of the Tzimtzum in Luria's thought was as a counterpole to any pantheistic tendencies, by emphasising the great gulf between "God" (the En Sof) and Creation. Be that as it may be, "God" was not the En Sof but the various Persona (partzufim) of the World of Atzilut. [Holder: Soto Takeuchi.]



Book 2 - Lurianic ( The infinite.)

The Lurianic controls a very dynamic and controversial (even dialectical in almost Schellingian sense of emanation) process of self explication and self construction of the Absolute (as well as liberation from even the shadow of the roots of evil) which as the process of tikkun (Restoration, or Universal Correction) unfolds the unlimited richness of His contents in the system of Personalities, or Hypostases (Partzufim). Therefore, the World of Restoration ('Olam Tikkun) is not equal (but is not different as well) to the world of 'Or En-Sof (Ultimateless Light, or Absolute) of the beginning. Tikkun 'Olam is of the same nature as 'Or En-Sof but it is not simplicity and potentiality but concrete unity of differences and actuality. And the process of Tikkun is called "the repairing of the Face" because it corrects the existential break, or gap in the Absolute Being as such which is also a moment in His unfolding. Perhaps the most fascinating idea in Lurianic is that it sees "infinance" not as a static pre­existent entity, like of the conventional religionists, but an entity that is itself undergoing a process of formation and evolution. From this assumption arises an occult theory of world history as aprocess of continual transformation from the original "fall" (or "Breaking of the Vessels"). Essentially, the whole process of creation, which involves and includes the cosmos and all beings in it,is nothing other than giving birth to him/herself. The entire cosmos is an organism, an organic unity, is the essential being or Soul or nature of that unity. As Scholem explains: "Luria is driven to something very much like a mythos of giving birth to Himself; indeed, this seems...to be the focal point of (his) whole involved and frequently rather obscure and inconsistent description. The development of man through the stages of conception, pregnancy, birth and childhood, to the point where the developed personality makes full use of its intellectual and moral powers, this whole process appears as a bold symbol of the Tikkun (restitution) in which evolves His own personality." [Holder: Soto Takeuchi.]

Book 3- Nihibiru (genesis)

Inside the book of Nihibiru one will always find the three atoms of the all beings, the partical, fundamental of creation, and the the emanations that made it emanate if existant and inexistant. These are the three atoms of both existant, the Glorian within each Nihibiru; these three atoms (forces) are as an productive wire: positive, negative and neutral.They connect the Monad with the Elohim (divines and divinesses). In the realm of all realms, the world of Cosmocreators, we find the seven mighty rays that organize these Monads. Our Nihibiru is connected to one of those seven mighty rays. The three spiritual atoms (Deconstruction, the reproduction and emanation) of our Nihibiru are connected to the Glorian (Deconstruction, the reproduction and emanation) of the Elohim (Cosmocreator) who commands the ray to which our Nihibiruis connected. To all inexistant and existant phenomenum. The superior (Yesod) agrees with the inferior (Veskau, the reproduction), and the lower (Solar fluid in the malvius) agrees with the higher (Solar fluid, the cosmic waters of Aquarius, Urania-Venus), to effect that one truly wonderful work (of Creation). As all (created) things owe their existence to the will of the Nihibiru (Seven Genesis), so all (internal or existance) things owe their origin to the one only thing, the most hidden (Mercury of Philosophy) by the arrangement (or transmutation) of the only (Christonic substance of) All beings existant and inexistant. The Prowess of only thing is the (energy of the) sun (the Prana), its mother is the moon (the Akasa, the superior cosmic waters of Aquarius, Urania-Venus), the wind (the Atmosphere) carries it (as Pranic Light) in its belly; but its nourse is (the sexual organs, where as) a spirituous. [Holder:Deletio]