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Gianni, does the tree of knowledge indeed have 11 Sefirot through the ‘Daat’? Is the tree of knowledge the realm of Sitra Achra, which have a domination over the tree of life? I’m watching right now your last session of SMWF and some previous info about these issues seem to emerge together arising these questions. Also: roughly exactly expressed: ‘Bina clothed in Malchut is the worst state’ – how can Bina liberate herself from this state!? Consider that she prays for the liberation like crazy and counters and adjusts all thoughts and deeds the best she can according to the teachings in order to be on ‘the right side’. Is urgent! Thank you!
Entangled particles are reacting similarly no matter of their distance and consciousness, this is what they say in new science. Is it always similarity or can it be also oppositeness according to Kabbalah? That they react contrary to one another?
And is it possible, that souls do the work at the place of other souls? And if yes, where can this be seen in the process described in Pticha?
We’re taught – not only in Kabbalah but also through the new science lately – that the others are oneself whom we don’t know yet or perceive. Sometimes we’re in tens together with friends whose qualities are so different of ourselves, that we only can wonder ‘how is this me!?’, and there is no cultural cluster within our whole kli, where are no challenges and even brutalities in tens. So: can it be that one gets a ten whose members are really not what oneself is, not even in the opposite form, and can it not be taken like this? That the friends are simply everything what one can never be, and THATS WHY one gets them, and is about to find a place above this condition in order to be anyway together like one, for the sake of the connection? Why should we torment and mutilate ourselves by thinking ‘this is me’ if it is not? Why do we have to consider them ‘oneself’? I feel I didn’t express it well enough and hope you understand what I mean. Why do we not stop tormenting ourselves with qualities which we are not containing pretending they are ours? And simply accept the difference already at the beginning without identifying it first as being ourselves?
Concerning the scrutiny of a discernment if it is of Kedusha or of Klipa in Shamati 58 is written:
“(…) the scrutiny is in the reason. In Kedusha, there is reason, and in the Sitra Achra there is no reason, since another god is sterile and does not bear fruit.”
I understood that the reason, meaning doubt and intention to receive for self, comes from Sitra Achra and is about to go above it choosing faith – then the state is pure, Kedusha – meaning choosing ‘no-reason’. So how can reason be in Kedusha? And do we actually aim the state of Sitra Achra being in faith that it is the state of Kedusha?
Or does it mean that the reason in Kedusha is a real one and the reason in Sitra Achra is not real, so thats why it’s called ‘no reason’?
(I can’t believe) I have to ask even what is reason!?
Can we say in other words that our part in the work is to discover, feel and admit/accept the Aviut of the will to receive and to transpone it into the intention in-order-to-bestow? Is this our work? This transposition of coerceness into the right intention?
