"Their measure is ten which have no end." This phrase suggests both the substance and the insubstantiality of the universe. On the on hand, ten dimensions provide a framework for reality, but on the other hand, the lack of an end depth to each dimension points to an ultimate lack of definition. For example, many cultures have described the six direcitons of three-dimensional space in terms of a "cube of space". The directions themselves are experiential, but the notion of an actual cube is only imposed upon reality by our minds since we do not acutally encounter boundaries to the directions of physical space. Similarly, so it is with the ten directions of Kabbalah.
Kabbalah identifies a dimension of time, a dimension of morality, and three spatial dimensions. The correpsonding directions have been paired with the ten sefirot in slightly different ways by various Kabbalists. Here, we follow the system of the Ari (Rabbi Isaac Luria). In his understanding, the temporal dimension is represented by Chokmah (Wisdom) and Binah (Understanding). These two sefirot sit on the Tree of Life atop the pillars that represent giving and receiving, the right and left hemispheres of the brain, and the "male" and "female" sides of being, respectively. The right hemisphere of the brain is more oriented toward patterns, and patterns are created as the result of past experiences. Thus, the right side of the Tree has a connection with the past. The left hemisphere of the brain is directed toward the creation of structure and is generally a work in progress. Hence, the left side of the Tree is more connected with the future. The right side of the Tree is identified as male because in sexual encounters the male is physically the "giver". Similarly, the left side of the Tree is female and s the "receiver". Furthermore, just as the left side of the Tree is the form giving side, so does the woman give form to the child during the months of pregnancy. Additionally, the woman has to look ahead to the future of that unborn child while the man often spends his time reminiscing about past glories. Consequently, Chokmah represents the past while Binah represents the future.
The depths of good and evil are represented by Keter (crown) and Malchut (kingdom). Keter is the sefirah closest to God while Malchut represents the physical creation. For those who dwell under the illusion that physical reality is separate from spiritual reality, the world is seen as the ultimate evil since it is the furthest removed from God, the ultimate good. The cure for this illusion is to become aware of the unity that resides within all diversity.
The assignments of Netzach (eternity) and Hod (splendor) to up and down are understandable if you think in terms of right and left brain hemispheres. The left brain creates form, and thus, is more connected with the earth, while the right brain is more formless and is well represented by the infinity of space. The remaining four directions have traditional associations that may be also found in many other ancient Jewish documents. Tiferet (beauty) and Yesod (foundation) correspond to east and west since Tiferet is also associated with the sun and Yesod with the moon. East and west additionally correspond to Uriel, the angel of light, and Raphael, the angel of healing. Finally, north and south correspond to Gevurah (strength) and Chesed (mercy) and to Gabriel, the angel of strength, and Michael, the angel of mercy. It is also clear that life in the north is harsher and requires additional strength while life in the south is generally easier and characterized by abundance of resources and the attribute of mercy.
The unifying and controlling factor for the ten directions is God the Faithful King. In Hebrew, "God Faithful King" is "El Melekh Ne'eman", and a Hebrew acronym for this phrase is the word "Amen" (properly pronounced "aw-main"). On one level, this acronym is a reminder of the controlling power of the universe, but at another level it can also be used as a mantra to calm and quiet the mind. The use mantras within Judaism is a practice that is unknown to many people, but it is also one that was a common practice of many Kabbalists. Rabbi Nachman used the phrase "Ribbono shel Olam" (Master of the world) as a mantra and suggested, "Even if you cannot speak at all, you should simply repeat a single word, and this, too, is very good. . . . Remain firm, repeating your word or phrase countless times. God will eventually have mercy on you and open your heart so that you will be able to express all your thoughts."