The Collective, The Expanse, and the Imagination of Earth

Welcome to the churn.
– The Expanse

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In the introduction to #Accelerate: The Accelerationist Reader, Robin Mackay and Armen Avanessian state:

Such convenient extremist caricatures, however, obstruct the consideration of a diverse set of ideas united in a claim that a truly progressive political thought – a thought that is not beholden to inherited authority, ideology, or institutions – is possible only by way of a future-oriented and realist philosophy; and that only a politics constructed on this basis can open up new perspectives on the human project, and on social and political adventures yet to come. This assumption that we are at the beginning of a political project, rather than at the bleak terminus of history, seems crucial today in order to avoid endemic social depression and lowering of expectations in the face of global cultural homogenization, climate change and ongoing financial crisis . . . The new possibilities it opens up for the human conceived not as an eternal given, fated to suffer the vicissitudes of nature, but as a historical being whose relation to nature (including its own), increasingly mediated through technical means, is mutable and in motion. [4-11]

In light of the challenges that humanity faces, it is beginning to transition further away from archaic, all-encompassing ideas. Conceiving of new paradigms is a challenge to orthodox ways of imagining the world. Books such as Inventing the Future (linked to #Accelerate) take up this challenge and attempt a reversal. In this book, the authors argue for building a liberal hegemony, instead of the current Left’s retreat into what they describe as “folk politics.” These political methods use local models of self-sufficiency and resilience but fail to account for capitalism’s larger networks. The liberal hegemony this book describes embraces technology as a means to make cultures that are “utopian without apology.”

We have entered a space that resists our more limited descriptions of reality. Part of humanity’s current project is to create new conceptions of self and the world. This project is tied to our inner work. Both need us to be brutally honest with ourselves if we are to create realistic change. Through sitting, we exhume more and more of our experience that is shared with others: aggressive thoughts and impulses, overriding selfishness, and the nadir of human experience which is our birthright. Humanity will need to take stock of it’s own tendencies toward aggression and violence in order to shift its cultures to more beneficial ends. Past lessons on corruption, power, and environmental disintegration will hopefully serve us well as we make these changes.

These lessons are a necessary part of humanity’s journey, both individually and collectively. In St. John of the Cross’ book The Dark Night, he describes the process of mystical purgation and union with God. In order for the aspirant to realize this, they must be tried in the fires of contemplation. He brilliantly describes this process:

Similarly, we should philosophize about this divine, loving fire of contemplation. Before transforming the soul, it purges it of all contrary qualities . . . [it] brings to the fore the soul’s ugliness; thus one seems worse than before and unsightly and abominable. This divine purge stirs up all the the foul and vicious humors of which the soul was never before aware; never did it realize there was so much evil in itself, since these humors were so deeply rooted. And now that they may be expelled and annihilated they are brought to light and seen clearly through the illumination of this dark light of divine contemplation. [417]

Here St. John is describing something that religious teachers and mystics have long been aware of: the transformation inherent in meditation. Contemplation, observation, and meditation are all part of spiritual praxis. By undertaking these practices, you will begin to discover different ways of perceiving. Observing oneself is a gateway, for in knowing ourselves we can act in ways that are less clouded by conditioning. Through these practices, we can better change our understanding as well as the world at large.

This enlarging of understanding ourselves is often reflected in popular culture. After finishing the first season of the TV show The Expanse, I am amazed at how well the show conceives of new offshoots of the human experience. It allows us to rethink how humanity is leaving the confines of adolescence for the open spaces of its adulthood. Through cultural artifacts like The Expanse, we are better understanding the power of human ingenuity and imagination. Currently, I think humanity is edging closer to removing the barriers of its past. As we leave old mythologies behind, we become more capable of engineering the planet, and possibly, any worlds beyond. This dissolution is painful and frightening, like the dark night, as we begin to build an understanding that can better accommodate our freedom.

This kind of understanding starts within us. Instead of existing on a higher plane, it instead sprouts up out of the earth through us. It is saturating our world with increasing awareness. In doing the work to understand ourselves, we can realize and accelerate the Great Work of humanity: knowing and increasing our collective ability to shape the world

Attention, Suffering, and Refining Our Practice

When we begin a spiritual practice such as meditation, we begin a process of refining our attention. By examining reality over and over again, we strip away the overly simplistic narratives we tell ourselves. We also undermine our uncertain bedrock of habit and convention.  Casting these narratives aside, we enter into the guts of the situation and work fully with complexity.

Without the crutches of ego, we come to realize our own pain. This pain is not necessarily physical. It is more of an existential grief, tied to our own mutability and the problematic nature of human existence. It is also closely related to our own transient nature. We share this pain and finitude with others. This grief is something we may actively try to avoid. Even meditation cannot provide the permanent states we seek. At some point, the multiplicity of suffering becomes apparent.

If we only associate the spiritual with bliss, this may feel like the removal of the divine from our lives. St. John of the Cross refers to this state in his work The Dark Night as “the knowledge of self and of one’s own misery.” (The Collected Works of St. John of the Cross, 385). He elaborates:

The glad night and purgation causes many benefits even though to the soul it seemingly deprives it of them. So numerous are those benefits that, just as Abraham made a great feast on the day of his son Issac’s weaning [Gn. 21:8], there is rejoicing in heaven that God has now taken from this soul its swaddling clothes; that he has put it down from his arms and is making it walk alone; that he is weaning it from the delicate and sweet food of infants and making it eat bread with crust; and that the soul is beginning to taste the food of the strong (the infused contemplation of which we have spoken), which in these sensory aridities and darkness is given to the spirit that is dry and empty of the satisfactions of sense. (Ibid., 385)

Couched in this experience of pain is a tremendous opportunity. It is an opportunity to truly grow spiritually. Through an understanding of the multiple dimensions of suffering, we no longer cling to distorted views of spiritual practice. True spiritual practice is to acknowledge and engage with whatever is happening in the present. If we seek only pleasurable sensations, we deny the numerous and rich dimensions of life.

The stakes are high for this kind of investigation. Since there is no life that escapes suffering, the way we relate to it has important consequences. To hone our practice in this sense is to move ever closer to our own suffering, see how often we act from it, and actively change our states of affairs. As all other life undergoes suffering, so action becomes our primary focus towards others. In lessening other’s pain and sorrow, we lessen our own in turn.

This is to experience and connect to the limitless god, in which our freedom to feel, experience, and act with intention lead us towards deepening involvement with the divine.

Let There Be An Expanse: The Cosmology of the Zohar’s Parashat Be-Reshit

This is a continuation of this website’s series on the Zohar. For the first part of this series, click here.  This commentary used the Pritzker Edition of the Zohar, Volume One by Daniel Matt.

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Parashat Be-reshit is a passionate reading of the Book of Genesis. Through its passages it follows the deluge of emanation back into the infinite. Seeking this universal corona is described in the Zohar as “a journey on concealed paths.”

The beginning of the cosmos woke within Ein Sof, the endless. To emphasize the non-conceptual nature of Ein Sof, words are invoked and just as quickly discarded. Like a mountain disappearing into the clouds, our landmarks collapse and withdraw into singularity.  The Zohar takes the reader on an odyssey back to the birth of existence as it gives way to its own expansion:

At the head of potency of the King, He engraved engravings in luster on high. A spark of impenetrable darkness flashed within the concealed of the concealed, from the head of Infinity – a cluster of vapor forming in formlessness, thrust in a ring, not white, not black, not red, not green, no color at all. As a cord surveyed, it yielded radiant colors. Deep within the spark gushed a flow, splaying colors below, concealed with the concealed of the mystery of Ein Sof. It split and did not split its aura, was not known at all, until under the impact of splitting, a single, concealed, supernal point shone. Beyond that point, nothing is known, so it is called Reshit, Beginning, first command of all . . . Then this beginning expanded, building itself a palace of glorious praise. There it sowed seed to give birth, availing worlds. The secret is: ‘Her stock of seed is holiness’ (Isaiah 6:13). Zohar! [Radiance!] Sowing seed for its glory, like the seed of fine purple silk, wrapping itself within, weaving itself a palace, constituting its praise, availing all. (107-110)

The Zohar does not shy away from drawing provocative conclusions from its interpretations of Torah. As it continues, it gives the reader a unique rendering of the sentence Be-reshit bara Elohim. The sentence is turned into an opaque treatise on emergence. It is often translated as, “In the beginning, God created.” In the Zohar, God’s origin stands out as a lacuna in that sentence, referring back to Ein Sof, “the unknown concealed one.” This gives an inspired twist to the sentence’s meaning:

With this beginning, the unknown concealed one created the palace. This palace is called Elohim, ‘God.’ The secret is, Ba-reshit bara Elohim, ‘With beginning, ______ created God’ (Genesis 1:1).

This universal history, sketched out in Be-Reshit, is contained within the iconic map of the Sephirot.

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The Sephirot are key to understanding Kabbalah in many ways. One level of interpretation describes the characteristics of God as He manifested. These are the qualities of will, wisdom, understanding, and so on. The first three Sephirot are the beginning of this dilation. Out of Ein Sof comes Keter, the will, transitioning into Hokmah. Hokmah is a point of light, the beginning act that moves on to fertilize Binah, creating the palace of the world. The imagery utilized in these descriptions is of the two Sephirot of Hokmah and Binah uniting in a current of energy. Binah then becomes the womb of all forms:

The primordial point is inner radiance – there is no way to gauge its translucency, tenacity, or purity until an expanse expanded from it. The expansion of of that point became a palace, in which the point was clothed – a radiance unknowable, so intense its lucency. This palace, a garment for that concealed point, is a radiance beyond measure, yet not as gossamer or translucent as the primordial point, hidden and treasured. That palace expanded an expanse: primordial light. That expansion of primordial light is a garment for the palace, which is a gossamer, translucent radiance, deeper within. From here on, this expands into this, this is clothed in this, so that this is a garment for this, and this for this. This the kernel; this the shell. Although a garment, it becomes the kernel of another layer . . . All for the arrayal of the world, and so the world is. (152).

After Binah followed Hesed, “Love,” which then fragmented into darkness. The Zohar does not retreat from is its inspection and elucidation of evil in the world, which is represented by the left column of the Sephirot, and referred to as the Other Side. Evil is found on “the Countenance of Days” in a complex and subtle sense. Evil twisted apart from the unity at the beginning of creation as a destructive force.

Good and evil are bound together as the right and left hand of God. The radical nature of this is that evil is not separate from the divine. Instead, the Zohar reveals how darkness is another name of God:

‘Darkness’ – upon it rests the name Elohim . . . Here is mystery in detail, separating upper waters from lower through mystery of the left. Here conflict was created through the left side. For until here was mystery of the right, and here is mystery of the left, so conflict raged between this and the right. Right is consummate of all, so all is written by the right, for upon it depends all consummation. When the left aroused, conflict aroused, and through that conflict blazed the fire of wrath. Out of that conflict aroused by the left, emerged Hell. Hell aroused on the left and clung. The wisdom of Moses: he contemplated this, gazing into the act of Creation. In the act of Creation a conflict aroused between left and right, and in that conflict aroused by the left, Hell emerged, clinging there. The central pillar, who is the third day, entered between them, mediating the conflict, reconciling the two sides. Hell descended, left merged in right, and peace prevailed over all. (127-131).

God absorbed good and evil within itself, creating Tif’eret, “beauty,” “compassion,” or “heaven.” In the same way that good and evil are enjoined, the initial separation allowed for reconciliation. Without separation, there could be no mending. The Other Side remained, its forces responsible for punishing sin, then called Gevurah or “judgment.” Tif’eret combined the other Sephirot’s energy, moving down into Yesod, the Vitality of the Worlds, which feeds our level of existence. The world we inhabit is called Malkhut, or “kingdom,” and is depicted using the feminine symbol of Shekinah. Shekinah is the bride, with the Kabbalist as the bridgegroom.  Human sin has dislocated Shekinah, diminishing the flow of energy to Malkuth. The Kabbalist blends with Shekinah to reconnect the male and female God.

The world trembles in the thrall of judgment. Demons now lie over the altar in a broken temple, their numbers growing into widespread contagion.

One monster below, on the left side, swims through all those rivers. He approaches the side, all his scales iron-hard, stretches to suck, and defiles the site. All lights darken before him. His mouth and tongue flame with fire, his tongue sharp as a steely sword, till he penetrates the sanctuary within the sea. Then the sanctuary is desecrated, lights extinguished, supernal lights ascend from the sea. The waters of the sea split on the left side, and the sea conceals, its waters flowing no more. So the mystery of the word is as written: ‘Now the serpent was slier than any creature of the field that YHVH Elohim had made (Genesis 3:1) – mystery of the evil serpent descending from above, skimming the surface of bitter waters, seducing below till they fall into his nets. This serpent is death of the world, penetrating a person’s blind gut. He is on the left, while another, of life, is on the right, both accompanying each human, as they have established. ‘Than any creature of the field.’ For no other creature of the field is as cunning in perpetrating evil, for his is the dross of gold. Woe to one drawn to him, for he inflicts death upon him and upon all those following him! This they have established. Adam was drawn down toward him, descending to know everything below. As he descended, his will and ways were drawn toward them, until they reached that serpent, discovering worldly desire, straying at that site. Then he rose, drawn toward Adam and his wife, clung to them, inflicted death upon them and all subsequent generations. Until Israel arrived at Mount Sinai, his slime never ceased infecting the world, as has been explained. (288-289)

This reconciliation is also reflected in the Adam and Eve creation story. Since humanity mirrors God, separation is found in us as well. Love and unity fall into evil and sin, only to be redeemed in the light of heaven, found in the heart by uniting what has been cast down.

The Zohar depicts Adam and Eve in the bliss of the garden, culminating in eating the fruit of knowledge. In this reading, Adam and Eve simultaneously absorbed the knowledge of good and evil, becoming like God in the process. Among the roots of the Tree of Life, Adam grasped his own mortality and a world that “embraces all” its accompanying shadow. At the same time Adam became aware of good, then evil presented itself to him:

The blessed Holy One ate from this tree and then created the world . . . Eat from it and you will be creating worlds! So, ‘God knows that on the day you eat from it [your eyes will be opened and you will become like God . . . ]’ (ibid., 5). Because He knows this, He commanded you concerning it . . . Certainly all touched upon this tree, by which they are embraced. Whoever takes it by itself, takes it together with hordes below embraced by it, takes idolatry, murder, and exposing nudity . . . So in them all he was commanded concerning this tree. When he ate from it, he violated them all, for it embraces all . . . ‘The eyes of both of them were opened’ (Genesis 3:7). Rabbi Hiyya said, ‘Opened to perceive the evil of the world, unknown to them till now. Once they knew and were open to knowing evil, then ‘they knew that they were naked (ibid.), for they had lost the supernal radiance enveloping them, which disappeared, leaving them ‘naked.’ (225-229)

In pursuing sin, Adam allowed evil to fracture the world, bringing death and judgment to bear.  The Zohar reads this as Adam expelling God, instantly remapping the Tree of Life and removing Shekinah from the Sephirot. The separation that Adam enacts in himself is transferred upwards through the Sephriot as well.

Come and see: When Adam sinned by eating from the tree, he transmogrified that tree into a universal source of death; he caused a defect, separating the Woman from Her Husband. The fault of this defect stood out in the moon, until Israel stood at Mount Sinai, when that defect disappeared from the moon, enabling her to constantly shine. Once Israel sinned with the calf, She relapsed into defectiveness; the evil serpent prevailed and seized Her, dragging Her to him. (294)

The Tree of Knowledge of Good and Evil created a new level of understanding for Adam and Eve. In Eden, Adam and Eve are not really free, as they are unable to choose for themselves between good and evil. Since they chose materiality, they removed themselves from the oceanic unity of the garden. This distances the spiritual further from everyday life and helps to articulate evil in the world.

This evil may take the form of an extreme self-centeredness. This selfishness is all too often realized at the expense of others. Ultimately these actions are a bitter salve for our feelings of separation. This separation has its roots in human development, for as we become older we tend to acquire habits, desires, experiences, and propensities to act. These become codified into a self-image which we feel is separate from others. The pursuit of our imagined self’s desires exacerbates this separation, entrenching us in a cycles of dissatisfaction. However, a way out of these cycles remains.  The same action that creates our separateness can show us a way out as our awareness increases.

Both perceptions lay inside reality – self-centeredness and separation, and a cosmic, life-giving expansion. Both these paths exist inside of the human soul as well. Through evil, we understand the full range of our ability to shape cause and effect.

Interestingly, this conception has parallels to the phrase “the kingdom of God is within you.” As we journey along the Sephirotic path in ourselves, we encounter occluded knowledge, rising up like disparate and unknown lands. “Heaven” is the beauty of our fractured, contradictory existence, and of realizing these contradictions within us. Consciously striving for the good cause Heaven and Kingdom to join together.  In order to discover this, we have to take the plunge into the evil that shields love, sifting through our ever-present potential for sin.

It seems that the world continually remakes and goes beyond itself. The world is free, and humans have the privilege of remaking the Tree of Life.  Enlightened individuals recognize this, and see the light of creation in every existent thing. In the Zohar’s conception, these individuals hold up the pavilion of Shekinah. They are caretakers that work to heal what humanity has torn asunder. Moving outside of the self-centeredness that many humans take for granted, they aid the world in all its forms. They are “the mending of the moon,” restoring Shekinah through beneficial action. As they meld with her, they harmonize the full span of the Sephirot.

The enlightened will shine like the radiance of the sky – these are pillars and sockets of that pavilion. The enlightened – supernal pillars and sockets, contemplating in wisdom everything needed by that pavilion and its supports. This mystery accords with what is said: ‘Happy is one who considers, the poor’ (Psalms 41:2). ‘Will shine’ – for unless they shine and radiate, they cannot contemplate that pavilion, looking out for all it needs. ‘Like the radiance, of the sky’ – standing above ‘the enlightened,’ of whom is written: ‘An image above the heads of the living being, a sky like awesome ice’ (Ezekiel 1:22). ‘Radiance’ – illumining Torah. ‘Radiance’ – illumining the ‘heads of that living being. Those ‘heads’ are the ‘enlightened,’ who constantly radiate and shine, contemplating that ‘sky,’ the radiance flashing from there, radiance of Torah, sparkling constantly, never ceasing. (117-118).

For they constitute the mending of the moon.’ (168)

The Zohar’s radiant words show us to wholeness, and in exploring it, we find our participation in God. Let there be an expanse, above and below, to fuse all into unity. May there be good and evil, so that humanity can know them both, and be free. And let those who see this become like Tif’eret, guiding others back to the paths of judgment and compassion.

The Concealed Of All Concealed – Haqdamat Sefer ha-Zohar

Yet perhaps above all else, it was the worldview of the Zohar – through its establishing a reciprocal relationship between the world of humanity and the world of divinity – that left an indelible impression on the hearts of its readers. In this ever-changing, constantly evolving relationship, the divine flow seeks to be revealed and to saturate the world of humanity; and humanity, for its part, seeks to attain, to take part in, and to cleave to the divine world. Indeed, the Zohar created a view of reality that bestows upon humanity the ability and the responsibility to rectify, constitute, and beautify over and over again the figure of the Godhead-and in so doing, itself and the world. (Loc. 81-87).  

 – Melila Hellner-Eshed

In addition to essays with original content, this site also seeks engagement with a variety of world philosophical theory and practice. In this engagement, theory and practice are as fused and complementary as two sides of the same coin. These concepts ask to be experienced anew and perhaps even be called into being. They are reminders of the delicate, fluid web of cause and effect, and the paramount importance of our beliefs and actions.

I can think of no more fitting place to start this exploration than the Zohar, the 13th century Jewish mystical text. Combining stunning poetry with exacting biblical analysis, the Zohar provides a basis in which to effect the healing of creation. Reconnecting male and female elements of the divine, the Kabbalist helps to make “the world that is to come.” Although God is often shrouded in mystery, the Kabbalist nevertheless tries to understand and participate in His continuing revelations. Humanity’s own efforts when waking to the mystery of God help determine the course of His creation.

In honor of this great work of ages, I would like to do a series on some sections of its writings. Connecting it to diverse scholarship on the Kabbalah, I hope to help shed some light on this challenging text. The Zohar’s view of the religious life is difficult to match in its density of interpretation and depth of feeling, so each section will try to elaborate on some of its diverse themes. How we then attempt to practice these concepts is up to each of us. Reading the Zohar is a charged experience, and we may be drawn into its rapturous heights as we ascend further into its world.

Excerpts are from the first volume of Daniel Matt’s Pritzker Edition, unless otherwise noted.

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In its first section, the Zohar frequently discusses the mystery of existence and of God. This exploration of mystery generates some of the Zohar’s most amazing passages, describing the summiting of the inner life to probe the beginning of all. Some of these passages also refer to something called Ein Sof. As mentioned and explored in a previous essay, this is the infinite, unnameable source out of which all existence flows. It means “there is no end.” The One God that is wrapped up in all created things emerged from Ein Sof, and is intriguingly labeled “the Concealed of all Concealed.” God can be known in some ways, but there remain forever untapped and unknown dimensions of the absolute. This God gradually began to divulge itself in and through the shaping of the universe:

When Concealed of all Concealed verged on being revealed, it produced at first a single point, which ascended to become thought. Within, it drew all drawings, graved all engravings, carving within the concealed holy lamp a graving of one hidden design, holy of holies, a deep structure emerging from thought, called ‘Who,’ origin of structure. Existent and non-existent, deep and hidden, called by no name but ‘Who.’ . . . Seeking to be revealed, to be named, it garbed itself in a splendid, radiant garment and created ‘these.’ ‘These’ attained the name: these letters joined with those, culminating in the name ‘Elohim.’ Until it created ‘these,’ it did not attain the name ‘Elohim.’ . . . Through this mystery, the universe exists. (8)

Interestingly, God is named “Who,” as much a question as a designation. God emerged out of a dark, primal Unknowable, and will always remain so. In this understanding, God represents the origin of existence, yet His ultimate meaning and full potential remain uncharted. The Zohar truly brings the reader into an encounter with that arcane causa sui of existence. Even though it follows the emergence of everything from the initial point of divine incandescence, it still acknowledges that this beginning is veiled in secrecy. This is expressed in an incredible passage worth quoting in full:

The holy hidden one engraved an engraving in the innards of a recess, punctuated by a thrust point. He engraved that engraving, hiding it away, like one who locks up everything under a single key, which locks everything within a single palace. Although everything is hidden away within that palace, the essence of everything lies in that key, which closes and opens. Within that palace stand gates built cryptically, fifty of them. Carved into four sides, they were forty-nine. One gate has no side. No one knows whether it is above or below; it is shut. In those gates is one lock and one precise place for inserting the key, marked only by the impress of the key, known only to the key. Concerning this mystery it is written: Be-reshit bara Elohim, ‘In the beginning God created.’ Be-reshit is the key enclosing all, closing and opening. Six gates are contained in that key that closes and opens. When it closes those gates, enclosing them within itself, then indeed: Be-reshit – a revealed word combined with a concealed word. Bara, ‘Created,’ is always concealed, closing, not opening.

As long as the world was locked within the word ‘bara,’ it was not, did not exist. Enveloping everything was ‘tohu,’ [Chaos], and as long as tohu reigned, the world was not, did not exist. When did the key open gates? When was it fit to be fruitful, to generate offspring? (17-19)

So beginning is both revealed in the universe we find ourselves in yet is also concealed from human knowledge. The “single key” is the rune of existence, in which all speculation becomes obscure. This is the “closing” of speculation. One finds the last gate shut, unable to be opened to comprehension. Concepts no longer avail the seeker at this place. Here stretches out the gate to all, at the same time nothing, an impenetrable darkness. However, this creation or tree of life also expounds itself in certain ways which constitute our shared existence. This is “the tree bearing fruit with its seed in it.” The “revealing” is the same creation, seemingly endless in its manifestations.

The Zohar understands this revealing of creation as an emanation from that blazing point of divine light. In divulging some of Himself, progressive attributes of God make themselves known. These parameters, known as sefirot, help determine how God comes to be known to His creation. The sefirot are admirably described in the book A River Flows From Eden:

The Zohar assumes that its reader is familiar with descriptions of the structure of the divine world as they had crystallized in the circles of the first kabbalists in Provence and Gerona, beginning at the end of the twelfth century. These teachings assume the existence of an infinite, abstract divinity termed Ein Sof. From it emanate ten sefirot, constituting the world of active divinity. They are able to be comprehended in different ways. The sefirot are qualities or nodes of operation of the divine outside its incomprehensible and indescribable mysteriousness. They are characterized as masculine or feminine, and the relationships between them are dynamic and (hetero)sexual. (Loc. 215-221)

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The sefirot form a complex understanding of reality. They do not solely chart the known aspects of God. They also form a representation of meditative practice, in which the practitioner climbs the “rungs” of the sefirot to the apex of nothingness. The sefirot also reveal how the world progressed out of Ein Sof, and the hidden dimensions that this reality contains.

The Zohar introduces one of its major themes in its first part – the idea of God separated from itself. Although this work discusses more of its creation story in a later commentary, it touches on this in the first chapter. A passage discussing this theme reads:

As soon as He departed, the flow flowing from above ceased. ‘He,’ as it were, ‘smote’ them, destroying and obliterating them, and the Holy Throne fell, as is written: ‘And I was in the midst of exile’ (Ezekiel 1:1) – that rung, called ‘I’ was ‘in the midst of exile.’ Why? ‘By the River Kevar’ ibid.), River of Already, on account of the river gushing and flowing, whose waters and springs ceased, so that it did not flow as before, as is written: ‘A river dries up and is parched’ (Job 14:11). ‘Dries up’ – in the First Temple; ‘is parched’ – in the second . . . All the lights illumining Israel darkened. (39)

God is disconnected from Himself and the nourishing springs that flow down from the celestial worlds and out of Ein Sof. This metaphor is discussed several times throughout the Zohar’s first section. Mentioned later on is the distinction the Kabbalists draw between the masculine God and the feminine God, with the feminine half referred to as Shekhinah. Shekinah, equated with Earth, is separated from the healing radiance of the divine, ravaged by evil forces and the wages of sin. Her state mirrors that of Israel, God’s chosen people, with its Temple destroyed, and exiled among the demonic tribes of other human nations. It is the Kabbalist’s responsibility, through their actions, to restore this lost bond and unleash the healing potency of divinity. We will return to this description again, and in greater detail, as we look at some of the Zohar’s later sections.

Humanity thus occupies a hugely important role in healing the wounds brought on by existence and separation. These wounds are understand cosmically as part of the divine reality, in which humans are an indelible part. Humans can come to these feelings of esteem and protectiveness by engaging in certain kinds of practice. These include contemplating holy works which expose hints of the universal narrative; participating in creative and edifying interpretations of Torah; and resolving their inner conflicts of good and evil.

One of the most useful perspectives on evil in world literature is found in the Zohar, in both its description and emphasis on human action. It interweaves an incredibly rich mythology that describes how humans ultimately perpetuate evil. Demons continually try to inhere in human expression and occupy “a dual earth, dualized by darkness and light.” (63)

Some of the Zohar’s most inspired lines comes out of these intense experiences of darkness:

In darkness they turn into the image of the two-headed serpent, moving like a serpent, then swooping into the abyss, bathing in the vast ocean. Reaching the chains of Uzza and Azazel [fallen angels] they agitate and arouse them. These then leap into the dark mountains, thinking the blessed Holy One is about to call them to judgement. These two officials swim the vast ocean and fly through the night to Na’amah, mother of demons, after whom the primordial deities strayed. They intend to approach her, but she leaps 60,000 parasangs, transmogrifying herself into countless figures confronting human beings, so that they stray after her. These two officials fly and roam throughout the world, then return to their abode, arousing those descendants of Cain to generate offspring by the spirit of evil impulses. (63-64)

The demonic is sometimes referred to in the Zohar as “the Other Side” and exists as a necessary corollary to the divine. Evil existed as an outgrowth in the beginning of creation and became a shell encasing the divine light. In order to access this light, one must penetrate through the shells around it.  Bringing evil into awareness allows humanity access to its creative role without fatally being drawn into the Other Side. This is to eat of the Tree of Knowledge of Good and Evil. According to an article by Paul Levy:

From the Kabbalistic point of view, evil brings into the world the possibility of choosing between sin and virtue, which is to say that evil is the very origin of the possibility of the highest good. Freedom of choice is a necessary postulate for responsibility, morality, and the creation of values. Evil becomes the condition for free choice, and hence, the condition for the full realization of good. As if the revelation of everything is through its opposite, an idea is only complete when it reveals its opposite to be inextricably linked to its very significance, e.g., darkness is only known through light, just as light is only known through darkness. According to the Kabbalah, the world and the soul of humanity are partly immersed in the “Other Side,” which is to say that the evil impulse can’t be banished, but needs to be harnessed for the good. To quote Jung, ‘You can’t reject evil because evil is the bringer of light.’

Seeing the evil in ourselves is part of our recognition of the unity of God and the necessity of our restorative work.   The Zohar places a great deal of emphasis on righteousness in this regard. It describes its adherents as “sturdy pillars.” It describes “the world that is to come,” the potential experiencing of ourselves and our creative place in reality with new eyes. This is an arduous and lifelong task. It is also a rousing call to action:

O high, hidden, concealed ones, open-eyed, roaming the entire world, gaze and see! O low, sleeping ones, close-eyed, awake! Who among you turns darkness into light, bitter into sweet, before arriving here? Who among you awaits each day the light that shines when the king visits the doe and is glorified – declared King of all kings of the world? Whoever does not await this each day in that world has no portion here. (21-22)

Since this knowledge of our facility for good is found within an interior pilgrimage, the Zohar refers to it is “hidden.” We must remind ourselves of this fact as the world proliferates its own darkest impulses in its confusion. Our imagined separation is part of the separation of God, and access to this knowledge becomes lost as humanity falls prey to the Other Side:

Since [your goodness] is hidden within you, it plays no part in this world that I am about to create, but rather in the world to come. Furthermore, because your goodness is hidden within you, the gates of My Temple will sink, as is written: ‘Her gates, have sunk, into the earth (Lamentations 2:9). (15)

This understanding is finally remembering the overwhelming generosity of the Holy Ancient One.

How great is the precious, supernal goodness the blessed Holy One intends to lavish upon humanity – for the supremely righteous, dreading sin, engaging in Torah – when they enter that world! The verse does not read ‘Your goodness,’ but rather ‘Your immense goodness.’ Who is that? ‘The memory of Your immense goodness they express’ (Psalms 145:7) – joy of life flowing from the world that is coming to Vitality of the Worlds, who is ‘the memory of Your immense goodness’ – ‘immense goodness for the house of Israel . . . ‘ – Isaiah (63:7).

Your goodness’ – the light created on the first day. ‘That you have hidden away for those in awe of You,’ for He concealed it for the righteous in that world. (44-45)

The last theme we will discuss ties into and develops the others to such an extent that it will make a fitting conclusion to our discussion on this first section. In the process of investigating what lies hidden within the Torah’s wings, the Zohar requires its practitioners to expound new and interesting ways of interpreting these canonical texts. Creativity is expressed in the Torah as a communion that all its adherents must enter. This is not numbing repetition for its own sake, but ecstatic discovery. Philosopher Alfred North Whitehead described something similar in his opus Process and Reality:

It follows from the first category of explanation that ‘becoming’ is a creative advance into novelty. It is for this reason that the meaning of the phrase ‘the actual world’ is relative to the becoming of a definite actual entity which is both novel and actual, relatively to that meaning, and to no other meaning of that phrase. Thus, conversely, each actual entity corresponds to a meaning of ‘the actual world’ peculiar to itself.

The novelty of each moment is unique to that situation, and cannot necessarily be predetermined arbitrarily. The novel is defined relative to the situation at hand. Becoming is the entire universe changing into the new, perennially changing the meaning of “the world.”  Interpreting the Torah in new ways is to participate with the becoming of divine creation. The broadening of the Torah’s meaning is brought out in the Zohar’s exegesis of “let the waters teem with swarms of living creatures” (Genesis 1:20). This creativity makes new methods of swimming in the waters of the world.

The Torah then comes alive, a matrix of associations branching into unique places. Interpreting the holy text becomes a religious imperative, as the Kabbalist makes new heavens and participates as the world. One’s connection to the Torah is thus extremely important. In creating new interpretations and new “heavens” for humans to dwell in, we add to the aesthetic beauty of the universe. We also devise enduring opportunities for salvation. These new heavens become part of “the supernal crown” and the glory of God. “The waters swarm” with the results of this abundance. Humanity’s religious goals become re-centered in expanding the image of God.

How vital it is for a human being to engage in Torah day and night! For the blessed Holy One listens to the voice of those who occupy themselves with Torah, and every word innovated in Torah by one engaged in Torah fashions one heaven . . . All the words of the Ancient of Days are words of wisdom, conveying supernal, concealed mysteries . . . So each and every word of wisdom is transformed into a heaven, existing enduringly in the presence of the Ancient of Days. He calls them ‘new heavens,’ newly created heavens, hidden mysteries of supernal wisdom. . . (25-26)

The Zohar is a paean to humanity’s deep creativity and the effects of that creative urge on all the worlds. God is permanently linked to humans through the consequences of our combined actions. These actions join us to the divine reality, as we add to creation, finding our own beauty, wonder, and awe.

The sixth commandment: to be fruitful and multiply. For whoever engages in this causes that river to flow constantly, it’s waters never ceasing, and the sea is filled from every direction. New souls are innovated, emerging from that tree, while above, numerous powers increase along with them, as is written: ‘Let the waters swarm with a swarm of living souls [and let birds fly above the earth]’ (Genesis 1:20.) This is the holy sealed covenant, a river streaming forth, its waters swelling, swarming with swarms of souls for that living being. (87-88)

Witness Yourself Transformed

You are the light of the world. A city set on a hill cannot be hidden. Nor do people light a lamp and put it under a basket, but on a stand, and it gives light to all in the house. In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven.

The Sermon on the Mount stands as one of the most significant ethical works in the world’s literary canon. It is an articulation of love compassed in humanity’s shared identity and grounded in the one life. Rejecting worldly and ostentatious expressions of prayer and generosity, the Sermon challenges us to live its message to the fullest. It puts before us an arduous and difficult journey that culminates in and continuously realizes a love that knows no limits It asks us to love others as we do ourselves, with an ardor that exists in the deep connections between self and other, fused together in mutuality.

The message of love goes beyond our ideas of self, other, time and space and exists as an intimation of the eternal. For in going beyond ourselves, we come to realize in the importance and necessity of our actions. In loving all that we encounter, the entire landscape of reality is reconfigured.

One of the most exemplary passages from the Sermon is its discussion on the shadow. The shadow lives in the gaps of our self-image, setting into motion in our own lives what we despise in others.

The Shadow is not what we know about ourselves and don’t like (or like but keep hidden) but rather what we don’t know about ourselves and, if accused of it, would adamantly and sincerely deny.
– Bill Plotkin

Immersed in the detritus of humanity we focus heavily on the faults of others. We do not notice that we all share in the dark heart of Eden; the ichor that runs from our universal wounding. We disgorge these judgments like the effluvia of social life. Once we begin a thorough observation of our own behavior, we see how we hypocritically participate in that which we deny. This self-blindness is part of the human condition. Through our practice we begin to bring the light of awareness down into the most neglected spaces of the soul.

Judge not, that you be not judged. For with the judgment you pronounce you will be judged, and with the measure you use it will be measured to you. Why do you see the speck that is in your brother’s eye, but do not notice the log that is in your own eye? Or how can you say to your brother, ‘Let me take the speck out of your eye,’ when there is the log in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother’s eye.

In suspending our constant judgment of others we begin to notice how our judgments turn reciprocally upon us. Our constant criticism pulls us further down into isolation. When we err, and engage in the behavior we project onto others, the wheels of our judgment turn on us once more. Our limited perspective and lack of information guarantees further mistakes. The Sermon, in bringing our attention to this fact, is asking us to look inside ourselves as best we can.

Delving inside our own minds, we understand and transform so that we can more authentically be of help to others. Once we lock eyebrows with the unknown places within, we will be able to reach out and help amend the world’s suffering. Until then, our actions will frequently do more harm than good.

As an extension of this, the Sermon expounds loving one’s enemy, not only as a reflection of oneself, but as God does, nourishing and generating the diverse phenomena of the world without exception. In fact, the following passage asks nothing less from Jesus’ followers than perfection:

You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ But I say to you, Love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven. For he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust. For if you love those who love you, what reward do you have? Do not even the tax collectors do the same? And if you greet only your brothers, what more are you doing than others? Do not even the Gentiles do the same? You therefore must be perfect, as your heavenly Father is perfect.

If we are constantly at war with ourselves and others, we will never know peace, both within and without.

For if you forgive others their trespasses, your heavenly Father will also forgive you, but if you do not forgive others their trespasses, neither will your Father forgive your trespasses . . .

So whatever you wish that others would do to you, do also to them, for this is the Law and the Prophets.

The Sermon rejects alms that merely perpetuate our selfishness and socially fabricated identities. These actions perpetuate the ego and exist as blatant forms of advertisement. Instead of generosity coming from a place beyond separation and free of the lust of result, the giving becomes a corrupt method of self-advancement.

Beware of practicing your righteousness before other people in order to be seen by them, for then you will have no reward from your Father who is in heaven.

Thus, when you give to the needy, sound no trumpet before you, as the hypocrites do in the synagogues and in the streets, that they may be praised by others. Truly, I say to you, they have received their reward. But when you give to the needy, do not let your left hand know what your right hand is doing, so that your giving may be in secret. And your Father who sees in secret will reward you.

And when you pray, you must not be like the hypocrites. For they love to stand and pray in the synagogues and at the street corners, that they may be seen by others. Truly, I say to you, they have received their reward. But when you pray, go into your room and shut the door and pray to your Father who is in secret. And your Father who sees in secret will reward you.

And when you pray, do not heap up empty phrases as the Gentiles do, for they think that they will be heard for their many words. Do not be like them, for your Father knows what you need before you ask him.

The Sermon offers an emphatic critique of those who outwardly profess to be spiritual, but in reality are skillful manipulators and maneuverers for social advantage. One will be able to recognize these people from the effects of their actions:

Beware of false prophets, who come to you in sheep’s clothing but inwardly are ravenous wolves. You will recognize them by their fruits. Are grapes gathered from thornbushes, or figs from thistles? So, every healthy tree bears good fruit, but the diseased tree bears bad fruit. A healthy tree cannot bear bad fruit, nor can a diseased tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Thus you will recognize them by their fruits.

This grows into an ethics that is righteousness for its own sake and done for the integrity of the whole.

You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ But I say to you, Do not resist the one who is evil. But if anyone slaps you on the right cheek, turn to him the other also. And if anyone would sue you and take your tunic, let him have your cloak as well. And if anyone forces you to go one mile, go with him two miles. Give to the one who begs from you, and do not refuse the one who would borrow from you.

A person who has gone beyond themselves in this way has given over totally to the redemptive power of love. The way to this all-embracing love is as fraught with danger as a mountain pass. At every turn, we risk subverting ourselves, the ego turning this love as an instrument for its own aggrandizement, plunging back into the depths.

Enter by the narrow gate. For the gate is wide and the way is easy that leads to destruction, and those who enter by it are many. For the gate is narrow and the way is hard that leads to life, and those who find it are few.

Rather than keeping us in prisons of our own creation, this deep form of knowledge places us into the all consuming presence of the Heavenly Father. The Sermon then coaxes us even further with this realization. Instead of fortifying ourselves with this understanding, and using it as the basis for an even more rigid and static self, we are asked to continually put this into practice. There is no love without sacrifice, and we offer ourselves up and give fully to creation. We become a conduit of generosity and harmony.

The Sermon also asks us to not to cohere our lives around the temporal and transitory, but on the eternal, the ultimate reality which supports the entire universe.

Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal, but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal. For where your treasure is, there your heart will be also.

We then actualize a love of all being. Rather than superficial professions of faith, making this concrete becomes the measure of one’s love of God.

Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven.

Once we have set store on the eternal, we infuse the bedrock of our lives with love and compassion. The crowds listening at the end are astonished, as Jesus speaks from the heart and lived experience. The Sermon’s words resound from within the dynamic pulse of life.

Everyone then who hears these words of mine and does them will be like a wise man who built his house on the rock. And the rain fell, and the floods came, and the winds blew and beat on that house, but it did not fall, because it had been founded on the rock. And everyone who hears these words of mine and does not do them will be like a foolish man who built his house on the sand. And the rain fell, and the floods came, and the winds blew and beat against that house, and it fell, and great was the fall of it.

And when Jesus finished these sayings, the crowds were astonished at his teaching, for he was teaching them as one who had authority, and not as their scribes.