Go with me here. Kind of mystical thread going. So my understanding from a Kabbalah perspective, the Source sees no division from its perspective. It contains time and space. Like a rainbow making white light, at our level we are that light materialized. But the closer you go to the infinite light the less division. They see a distinction between light and source, which gave rise to dualism in Judiasm.
So Dan, would you be able to categorize Nis this way, https://en.m.wikipedia.org/wiki/Acosmism?
I'm reading a book The Awakening Guide: A Guide to contemplative myticism. It called to me. Probably due to my heritage. My ancestors were run out of Europe. https://en.m.wikipedia.org/wiki/Alhambra_Decree
Anyway, there is a personal connection for me to this. I have not gone deep into this to date.
"While his teacher Isaac the Blind considered Divine Thought to be the first supernatural quality to emanate from the Ayn Sof (or Eternal Being), Azriel argued that Divine Will was the first emanation. Therefore, it was the act of the will rather than the act of the intellect that was the first manifestation of God’s Eternal Being."
"Of the Ein Sof, nothing ("Ein") can be grasped ("Sof"-limitation). It is the origin of the Ohr Ein Sof, the "Infinite Light" of paradoxical divine self-knowledge, nullified within the Ein Sof prior to creation. In Lurianic Kabbalah, the first act of creation, the Tzimtzum self "withdrawal" of God to create an "empty space", takes place from there. In Hasidism, the Tzimtzum is only the illusionary concealment of the Ohr Ein Sof, giving rise to monistic panentheism. Consequently, Hasidism focuses on the Atzmus divine essence, rooted higher within the Godhead than the Ein Sof, which is limited to infinitude, and reflected in the essence (Etzem) of the Torah and the soul."
Not a mistake. It made a space for us to manifest and hid itself in the finite. Or something like that. The Kabbalah is a part of this.
"Ohr ("Light" Hebrew: אור; plural: Ohros/Ohrot"Lights" Hebrew: אורות) is a central Kabbalistic term in the Jewish mystical tradition. The analogy of physical light is used as a way of describing metaphysical Divine emanations. Shefa ("Flow" Hebrew: שפע and its derivative, Hashpoah"Influence" Hebrew: השפעה) is sometimes alternatively used in Kabbalah, a term also used in Medieval Jewish Philosophy to mean Divine influence, while the Kabbalists favour Ohr because its numerical value equals Raz ("mystery").[1] It is one of the two main metaphors in Kabbalah for understanding Divinity, along with the other metaphor of the human soul-body relationship for the Sephirot.[2] The metaphorical description of spiritual Divine creative-flow, using the term for physical "light" perceived with the eye, arises from analogous similarities. These include the intangible physicality of light, the delight it inspires and the illumination it gives, its apparently immediate transmission and constant connection with its source. Light can be veiled ("Tzimtzum"-constrictions in Kabbalah) and reflected ("an ascending light from the Creations" in Kabbalah). White light divides into 7 colours, yet this plurality unites from one source. Divine light divides into the 7 emotional Sephirot, but there is no plurality in the Divine essence. The term Ohr in Kabbalah is contrasted with Ma'ohr, the "luminary", and Kli, the spiritual "vessel" for the light.
As a metaphor it also has its limitations. Divinity can only be understood from analogous comparisons to the spatial and temporal phenomena we understand. Once these images are grasped, Kabbalah stresses the need to then attempt to transcend them by understanding their deficiencies. Among the limitations of the central metaphor of "light" are the physical inability of the luminary to withhold its radiance, the fulfilment of purpose the light gives the luminary, and the categorical differentiation between the source and its light. For God, the Creation metaphorically "arose in the Divine Will"[3] and was not impelled. The emanation of Creation fills no lack in the perfection of God.[4] The distinction between the Divine light (beginning with the Ohr Ein Sof - the primordial "Infinite Light", and subsequently the 10 Sephirot emanations) and the Divine Source (the Ein Sof "Infinite") appears only relative to Creation. From God's perspective, Scripture states "For I, the Eternal, I have not changed".[5] From the perspective of God's self-knowledge, the emanations remain completely united and nullified to their source. This answers early Rabbinic criticism of dualism in Kabbalah. The term in Kabbalah and Hasidic philosophy for this nullification is Bittul. In daily spiritual life (Dveikus) it inspires the mystical humility of nullification of the ego."
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Wow, what a trip.
http://www.kabbalaonline.org/kabbalah/article_cdo/aid/380376/jewish/Worlds-and-Emanations.htm
"Prior to Creation, there was only the infinite Or Ein Sof filling all existence. When it arose in G-d's Will to create worlds and emanate the emanated...He contracted (in Hebrew "tzimtzum") Himself in the point at the center, in the very center of His light. He restricted that light, distancing it to the sides surrounding the central point, so that there remained a void, a hollow empty space, away from the central point... After this tzimtzum... He drew down from the Or Ein Sof a single straight line [of light] from His light surrounding [the void] from above to below [into the void], and it chained down descending into that void.... In the space of that void He emanated, created, formed and made all the worlds."
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"To be sure, this is a God very different from the ordinary one — a "God beyond God," as it were, neither a paternalistic judge nor a partisan warrior, but Ein Sof, Being and Nothingness, without end or limit, and thus filling every molecule of this page and every synapse in the brain. God is who is reading these words and writing them, who is thinking and what is thought. This is the world without an observer, with no inside and no outside, in which That (what seems to be without) and You (what seems to be within) are the same. And with this radically different conception of God come very different expressions of Judaism: elite, often hidden traditions quite unlike the mass religion of rituals, myths, and dogmas. Moreover, because nonduality so flies in the face of everything we see — which is dualistic, divided into subject and object, self and other, and a thousand other antinomies – mere belief is insufficient, and a different kind of knowing is required, a more intimate intercourse with the truth. As a philosophical view, nonduality is but an interesting and debatable proposition. Internalized as a psychological reality, however, it can be transformative; it is the very content of enlightenment.
It can also be quite disorienting; if there are no distinctions in the absolute (e.g., forbidden and permitted, self and other, light and darkness, body and mind), then the religion of the relative, with its rules and prohibitions, suddenly becomes incoherent. This is true for all mystical traditions: mysticism blurs the boundaries which religion seeks to enforce. Thus nondual Judaism, like those other traditions, has been, for almost a millennium, carefully guarded and hidden."
Interesting huh Dan. The closer you get to the edge of the egg, the more incoherent everything in the egg becomes. I'm onto something here. So better to not touch the edge of you want to have anything to do with the manifest?
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"The whole universe is one. There is only one Self in the universe, only One Existence, and that One Existence . . . Everything in the universe is that One, appearing in various forms . . . The Self when it appears behind the universe is called God. The same Self when it appears behind this little universe, the body, is the soul."
You, as body, mind, or soul, are a dream, but what you really are, is Existence, Knowledge, Bliss. You are the God of this universe. You are creating the whole universe and drawing it in.
"There is but One, seen by the ignorant as matter, by the wise as God."
Ramana Maharshi and Nisargadatta, two independent Advaita masters who were far more quietistic than the globetrotting Vivekananda, taught similarly. Said Ramana: "There is no greater mystery than the following: Ourselves being the Reality, we seek to gain reality. We think there is something hiding our Reality, and that it must be destroyed before the Reality is gained. That is ridiculous."
Nisargadatta's views are similar:
"In the ocean of pure awareness, on the surface of the universal consciousness, the numberless waves of the phenomenal worlds arise and subside beginninglessly and endlessly. As consciousness, they are all me. As events they are all mine. There is a mysterious power that looks after them. That power is awareness, Self, Life, God, whatever name you give it."
I do find great beauty in this. Kabbalists and Hasidim understood the oscillation between a personal and depersonalized God. The mystics already know the dividing lines, and already transgress them.
That's it really full circle. There is a difficult impersonal aspect of the Absolute we can not really comprehend. All these traditions have something to offer as far as a complete picture. You must do the work to climb the tree. Knock and seek your source.
The Jews made u work for 15 yards and the New Vedanta guys said sing just be and say this chant with me and you will be enlightened. The Truth is probably somewhere in the middle. The trippy truth is I am God writing these words to myself.
Whoa.
That will change your perspective.
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