Out-of-Body Travel is Ancient Kabbalistic Practice

Have you ever wanted to have an out-of-body experience?

Or maybe you already have. Studies show that at least 10% of the general population has experienced a spontaneous out-of-body experience, or OBE. That’s according to research done at the University of Birmingham.

But the further research also shows that spontaneous OBEs surge to almost 25 percent for people between ages 18 and 25. Also, researches tell is that the experience cuts across all cultures, races and religions.

Of course, we know that some religious traditions have long regarded OBEs or “astral travel” as an integral part of certain pathways to spiritual attainment, especially those springing from the Vedic cultures of India.

But what about Kabbalah? Is there a place in kabbalistic teachings for the OBE, astral travel or “soul travel,” as some people call it?

The answer is clearly yes. For example, accounts of inducing the OBE or “projection of consciousness” can be found in the Merkavah Riders. They journeyed out of their physical bodies to visit “starry palaces” (the Hekelot) located in the “invisible world.”

Merkavah (or Merkabah) mysticism is an early school of Jewish mysticism dated to at least 100 B.C. A translation of the word Merkavah is “Chariot.” This refers to the idea that people have at their disposal a kind of inner chariot or “vehicle” which they can use to leave their physical body and ascend to higher realms of reality.

In recent years mainstream science and psychology has taken a significant interest in the OBE, both the spontaneous variety and those which are triggered using various methods and techniques. Teachers at the Kabbalah Center also have stepped into this rich territory of spiritual attainment.

Why would anyone want to project their spirit body or consciousness away from their physical body? Is this just dabbling in occult practices that are dangerous, or is their genuine spiritual value to be gained by pursuing this practice?

Kabbalah says that learning to induce directed OBEs can be a major, positive tool of spiritual attainment, and methods are available to those who want to learn more about this exciting area of consciousness expansion.

Resources and help are available at the Kabbalah Center for those who want to learn more.

Understanding the Kabbalah

There is an inner person in your body that breathes, and it is the soul. There is also an inner wisdom in the body of Jewish practice, referred to as the soul of Judaism. It is normally called Kabbalah, meaning ‘receiving.’ Kabbalah is, therefore, the received wisdom, the cosmology of Judaism and the native theology. Kabbalah is teaching of the secret and not the secret teaching. A teaching of the secret meaning, the teachings enable students to open up and reveal something hidden in self.
Kabbalah is an element of Torah and Torah means instructions or guidance. Kabbalah is like an instruction in life. It is taught because daily inspiration is needed and because it gives us direction and practical guidance. Kabbalah offers a cosmic dimension to the problems affecting human life on a daily basis. The problems in life are the sparks misplaced during creation coming to you to be mended and elevated.

For centuries, studying Kabbalah was available to educated, married Jewish men above the age of forty and banned to all others. Hiding the knowledge continued until 1969 when Rav Phillip Berg became the first director of The Kabbalah Centre. Phillip and his wife Karen made the wisdom of Kabbalah to everyone despite their religious belief, gender or race because they believe that when people are on a spiritual path they solely seek to reconnect with the light.

The Kabbalah Centre was founded by Philip Berg and Rav Yehuda Tzvi Brandwein as The National Research Institute of Kabbalah. When Brandwein died and after some years in Israel, Philip Berg and his wife re-established the United States Kabbalah Centre in New York. The Kabbalah Centre has its headquarters in Los Angeles. The Centre currently teaches its students with practical methods that do not make the previous knowledge of Hebrew and Jewish texts important for understanding. The teachings act as a supplement for religion and not a substitute for it.