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The fields of Self-Psychology, Cognitive-Psychology, Psychological-Development and Trauma-Recovery use operational terms that are a mirror-image of the Creative Process

July 13, 2016

The Zohar and most Authoritative Kabalistic writings often use a term such as “Day” when referring to the dimension of `time`. But the spiritual world of Atzilus also functions as a template for other dimensions that were integral aspects of creation, which include space and location of “soul-consciousness”.

The general position of the Zohar`s entire commentary on the Torah is to reveal its multi-dimensionality.

To this extent, Kabala in general will use numerology, spatial configuration of text, and other principles that are accepted as fundamental to derivative learning.

Both in the fields of Self-Psychology, and Cognitive-Psychology, psychological development and trauma-recovery use operational terms that are a mirror-image of this creative process: “Mindfulness”, and “Anchoring”.

Of the Six Emotive Attributes, the anchor-point for the first Three Emotive Attributes is “Tiferes”,

The anchor point for the second group of Three Emotive Attributes is “Yesod”. This allows the creation (such as an individual) to remain grounded and operational in the face of internal emotional turbulence.

The Zohar is telling us that G-d created the universe out of “kindness” (or love) – B`Hi` Baram:  Hesed, the first of His Emotive Attributes, in its purest form, without any constraint, remains eternally as an encompassing light, or Iggul, from which the lower 6 lights will later descend. But that awaits the application of the 5 Gevurahs of Nukvah, which are found in Imma and Malchus.

It requires the descent of Daas, which functions as a measuring-rod, represented by a “Vav” do descend into the lower 6 Emotional Attributes whereby the “Upper Knowledge” known as “Daas Elyon” conveys (via a process of contraction and illuminations of the Upper Unity into an “Indwelling Light” referred to as “Daas Tachtun” ,which is the state referred to in Cognitive Psychology as “mindfulness”, or “E.Q.”

He prefers to restrain His anger when provoked. This is why the translation of “Tiferes” as meaning “beauty”, conveying the beauty in the tapestry of a dynamic play of balancing forces which preserves “object consistency”, allowing the “Baal Daas” to maintain outward emotional neutrality in the face of competing internal emotions.

In order to further illustrate the kabbalistic metaphor of “creation”, one might apply this process as one of continual self-actualization through awareness, as a creative process for a therapist in managing his own “Counter-Transference” feelings when applying “Daas” to discover and neutralize one`s own emotional reactions from disrupting the therapeutic relationship by becoming “mindful” of one`s own unpredictable emotional responses to the nuances of each therapeutic engagement.

Despite provocation, we strive to maintain the empathy required to sustain difficult patients despite the negative feelings they elicit in us.

The Zohar refers to the Six Emotive aspects of Atzilus comprising the Six Sefiros of `Zeir Anpin in the context of “Creation” by referring to a Celestial Union of the Higher Partzufim or “Countenances” in the creation of the Six “Primordial Days”.

These represent the Six Emotional templates in the World of Atzilus of a process of contraction and descent into the lower, separated (so to speak) worlds of “Creation, Formation, and Action”.

Time within the dimension of our lower “World of Action”, relative to that of Atzilus, has a conversion value of one day for a thousand years. That is why the Zohar tells us, that just as the world was created in Six Primordial Days, our emotions are in a similar state of diminution, as are our days, when compared to their Archetypal Templates; meaning that He used His Pre-existing Attributes of Chochmah (Reishis), and Bina (Mi) (also known as `Abba` and Imma’ or `Yud`, and `Hey`, to create the Six Sefiros of Zeir Anpin.

Hence, Chochmah and Binah (Yud and Heh), are referred to as “Olam` d` Eskasia” (Hidden World), while Z`eir Anpin (Vav) and Malchus (the Lower Heh), are referred to as “Olam `d` Esgalia, (Revealed World). Being revealed is an intrinsic quality to emotions, (represented by the “Vav”), and speech (represented by the letter “Hey”).

The Mochin of Av and Eim, or Chochmah and Bina, in contrast, function as “chariots” or “Crowns”, since the beginning of Indwelling Light, only begins at the level of “Eileh”, hinted to by its gematria of thirty-six, since the application of constriction allows divisions of six within the divisions of six.

The descent of “Daas” into the six emotions pursues the descent of the emotions as they traverse the worlds of Creation, Formation and Action. The role of “Mindfulness” is to bring awareness which redeems the sparks trapped within each dimension of separation.

There are Divine sparks that await our service of elevation (Ha’lahas M`N’) in the world of thought, emotion, speech, and action.

Sparks that are elevated in the world of action are purely physical, while sparks in the World of Formation (Yetzirah) are emotional. The process of Tikkun of emotions is practiced not only via prayer but also when we prevail over our emotions and impulses.

Meditation and the study of Torah elevate sparks in the world of Creation (Beriah).


One Comment
  1. The Shiloh H’Kodesh raises the question P’,Ki Tavo), and this observation is shared by Alter Rebbe (Ch 11, Shaar Ha’Yichud): ” SIince it is stated “Sheishis Yomim Bara es Ha”Shamaim V’es Ha’Aretz”, werent there Seven Days of Creation ?. To which the Shiloh notes “The single utterance which created the Uni-verse must have been the first paasage from Koheles, as we see King Solomon sayng the word “Hevel” (breath) seven times: “Omer Melech Koheles(King Solomon) [malchus] Hevel, (1), Havalim (2), Hevel Havalim (1+2) H’ col Hevel (1); equals a total of 7. To which the Alter Rebbe responds: the utterances created the external physical world while his Breath blew in the Soul. As illustrated by Sheim Mab, corresponding to the prayer Ana B’Koach (consisting of seven verses of Six Words each).

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