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I’ve been watching other lessons about the transmission of electromagnetic energy as light. I wont go into the details of what I have partially received there,… but I see parallels with the current explanation of the four phases of spiritual light transmission and reception. In the received sense, bestowal=transmission; reception=reception like a radio receiving a broadcast.. Am I oveer-iagining or should I just compartmentalize and learn to love and apply what’s in each “silo”?
Bill,
We are studying a method here. You will find details that you recognize in every natural science and you are free to study wherever your heart desires.
These initial semesters are to give a person a foundation in the wisdom of kabbalah. Similar to if you are going to be a heart surgeon or a brain surgeon. At some point in your study after familiarizing yourself with the body as a whole, if you want to be an expert, you will have to choose where you will put your focus. If you focus on the brain, you will not learn about the heart, you will learn things that are connected, but as you progress in your studies, you’ll decide if this path is suitable for you and then you’ll decide if you will become an expert, to attain the root of your soul and godliness that fills it.
Seth@KabU
I was tracking very well until the end where Tony says that Behina Dalet (aka Malchut) is Olam Ayn Sof.
I had previously understood the world of Ayn Sof as being Phase Zero, above the creation of the Kli. Was I mistaken in this and/or can you clarify?
After this lesson, I admit I’m a bit more confused than usual about the degree at which “this world,” becomes all that we sense and where the barrier is positioned separating us from sensing the spiritual worlds. Is it the First Restriction (Tzimtzum) or are there subsequent restrictions after that, going “downward” to the point of our corporeal sensations alone?
Lastly, what are the main differences–if this is something that can be explained–between “rejecting” the Light, as in Phase 2 (Behina Bet), “limiting” the Light in Phase 3 (Behina Gimmel), and “restricting” the light in Phase 4 (Behina Dalet)? Primarily, I want to understand if there are differences between what is “aviut,” “tzimtzum,” and “masach.” I hope I’m not getting ahead of myself
With much appreciation for your patience and guidance…
Dyrk
Dyrk,
Yes, Ayn Sof is above the vessel. When we get to the vessel we already have some form, some boundary. Above that is Ayn Sof, without end.
Then after the cascading the Creator created a vessel that is suitable to receive everything that existed in Ayn Sof! How? That’s His business, but that is what we are learning that this is what happened.
You are in good company if you are confused. I’m more concerned with the person who says they understand everything. There are many more operations there will be the partzufim, the second tzimtzum, the worlds, the souls and the shattering and finally some material world at the end of the bottom of the lowest world of Assiyah.
Aviut is the coarseness of the vessel. The more that the vessel resembles the light, the more refined it is, the more the vessel acquires the quality of reception, it is called that it becomes more coarse, with more aviut.
Later, when the vessel is fully formed, called malchut of ayn sof, the vessel feels completely opposite from the Creator, it has become 100% reception, wonderful, it can receive all the light of the Creator, but it has problem it is 100% opposite from the Creator. What can the vessel do? She does not have anything of her own to bestow, so she stops receiving. That is called the first restriction, tzimtzum aleph. Then the vessel begins to let a small amount of light in, according only to what it can receive with the intention to bestow and it rejects the rest of the light. That membrane that rejects the light is called the masach.
Seth@KabU
<p style=”text-align: left;”>The way the lights enter the kli as Tony described it in this clip looks as if Nefesh enters Keter of the Toch, and finally Yechida enters Malchut of the Toch. Was it on purpose that it looks that way? To me it seems that it was explained in an opposite way in later courses.</p>
Eliyahu,
Yes, it looks like the light is clothed on the degree of Nefesh first and then Ruach, Neshama, Chaya and Yechida.
But in this diagram Tony is not talking about Keter and Malchut, you are mixing two things here.
We didn’t get to the Rosh, Toch and Sof.
All of those things exist in here, but to study this correctly follow just the details we are studying it will be a much quicker and straightforward way to absorb the material.
This wisdom is infinite, at any moment you can bring up anything from anywhere, but we can’t advance like that in a systematic way.
Seth@KabUEliyahu,
Yes, it looks like the light is clothed on the degree of Nefesh first and then Ruach, Neshama, Chaya and Yechida.
But in this diagram Tony is not talking about Keter and Malchut, you are mixing two things here.
We didn’t get to the Rosh, Toch and Sof.
All of those things exist in here, but to study this correctly follow just the details we are studying it will be a much quicker and straightforward way to absorb the material.
This wisdom is infinite, at any moment you can bring up anything from anywhere, but we can’t advance like that in a systematic way.
Seth@KabU
Week 4 is different for me. In Week 3 I felt how big my vessels are and how the “reforming Light” simply filled those vessels. At times, I felt tremendous joy, while my vessels were being filled. The more saturated they got, the less pleasure I felt, until it vanished altogether. In week 4, however, my vessels do not seem to be anywhere close to being able to absorb the “reforming Light”.
In fact, paying attention to the lectures is rather difficult. I have to fight not to fall asleep (not because I am bored, but because my mind rejects the information so hard that it wants me to go to sleep). I opt to practice “force him, until he says I want”.
So, my question is, is it important to stay with a lesson until I feel that I have understood a significant portion of it or is it O.K. to simply keep studying with a proper intention, even though I feel like most concepts have completely went over my head? I would find it very relieving, if I knew that all the concepts will be discussed again and again in later lessons, until, eventually, it finally clicks and I am like “Ohhhhh” (now I have attained it).
Also, currently, while studying, I always hold a mixture of the intentions “in order to merge with the Creator” and “in order to transform my qualities into the altruistic qualities of the Creator”. Is this the correct intention? Is it the same, if I study the texts with the intention “in order to give joy to the Creator?”. Are all three intentions the same or do you recommend a specific intention while studying?
I am a little confused because on one hand I am told that I should hold the intention of “attaining the same level of the teachers” while studying. At the same time, however, I am also told that I should build a screen over each of my desires. An intention that cloths the reception of pleasure with the intention “in order to bestow”, so that the pleasure I receive is simultaneously an act of giving.
Niklas,
I’m very happy for you.
Seth@KabU
This is what RABASH wrote about that state:
However, now that he sees that in the work of bestowal, the body has nothing to receive, the person stands before a dilemma: He can say that now he is in a state of descent, called “transgression.” At that time, he falls into despair and says that now he sees that the most important is to bestow, but he cannot work in order to bestow, therefore he must escape the campaign and return to at least enjoy the corporeal life. Or, he can say that when he began this work, all the actions were with the aim Lo Lishma. At that time the work was not against the will to receive, so the body did not object. But now that he has been rewarded with knowing about the existence of Lishma, called “working for the sake of the Creator,” the body should certainly object because it is against nature. So, how can we work for the sake of the Creator? The answer is that it is inherent in nature that the small can serve the great without any reward, since it feels great pleasure in serving it.
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