New, improved Kabbalah Series

We will now explain the entire process of creation, from beginning to end. However, we first have to understand the original source of creation, the source of everything, spiritual and physical alike. This first source is the infinite light of G-d-the revelation of His essence exactly as He is. This chapter will explain how this essential and simple light is the source of creation.

In the next two chapters we will discuss how diversity comes from simplicity, and how this does not change the original essence. In this chapter we will have an introduction to this concept, and learn the key analogies that unlock it, by examining this idea in us. Then, in the next chapter we will apply these realizations to Divinity.

First, let us define unity. What do we mean when we say something is united, or simple? There are many levels of unity, but in general there are two: a unity made of parts and a singular unity.

A unity made of parts is like winning "one" million dollars. A million is a single unit, a "unit-y," but this equals one million single dollar bills. A car is "one" machine, but it is made of many, different parts: doors, wheels, the engine, and the body. Each component exists independently, and they all exist before becoming a car. Now that these parts join together, however, they become something new, a greater whole that is more than the sum of its parts. A car is a single whole, yet without all of its parts it does not exist. Two wheels, a door, and an engine is not half a car, it’s a pile of junk. By joining together, these parts form a whole and the absence of even a single component destroys the whole. This is lower than a singular unity, because it "one" made of many.

A singular unity, in contrast, is completely simple. It is elemental and alone. For example, water is a simple substance (on the molecular level). A glass of water is only water, and every bit of it is equally water. It is all clear, all cool, all wet, all slippery and all refreshing. Similarly, gold is an element. This means that (on the atomic level) it is not made up of smaller parts; rather even a single gold atom has all qualities of gold. Even the smallest bit has that same luster, that same shine, that same soft sparkle that makes gold, gold. This is called a simple essence. However, even these are not a completely simple unity. First, because they are really divisible. Second, because other things exist aside from them. Something that can be counted as one - with two and three following it - is not completely alone. The closest example for this unity in the physical world is physical energy-the basic stuff from which everything is made. Unlike the first unity, this unity is complete and absolute.

The higher truly singular unity, however, is ultimately G-d’s alone. G-d is completely perfect and simple. Therefore, we must ascribe this second, more perfect unity to G-d. Thus, G-d is completely simple, without division, part, or peer.

The simple, infinite light of G-d descends through three levels or phases before creation: the revelation of G-d’s essence exactly as He is; the revelation of a particular attribute or power of G-d; the particular manifestation of this attribute or power. These three levels are all the revelation of G-d’s Self to Himself. The revelation of Who He is, what He can do, and every which way He can do it.

Now, since G-d is completely simple and united-a singular unity-then His essential light must also be completely simple and uncompounded. For this light is the revelation of G-d exactly as He is. Therefore, it is impossible to say that any divisions exist there, such the ten attributes or powers. Yet, we find reference to the ten attributes even in the essential light of G-d. And this is true - the ten attributes really do exist there, but not as we know them, as it says, "G-d is wise, but not with a knowable wisdom; understanding, but not with a knowable understanding…indeed, He has no relation to these attributes at all." In the infinite light of G-d, these attributes are completely simple and indistinct, to the point that they cannot be divided from each other.

But what does this mean? If they are there, who cares if they are "as we know them." If there is a difference between "wise" and "understanding," then division exists.

The answer is that really, G-d is completely simple, and His essential revelation is completely simple. It possesses no divisions at all. As for the reference to the ten attributes in this essential revelation, this is not in referring to divisions in the light itself, rather how it relates to creation. That is, G-d’s light is completely simple, but since ten attributes were emanated from it, we must say that these powers come from there-or else where do they come from? Since the only true existence is G-d, we must say that the ten attributes and all of creation stemming from them, must be a revelation of G-d’s essence. They must be part of G-d’s Self-revelation.

Thus, when we say that the ten attributes (and all other things) are not in G-d’s infinite light, we mean that G-d’s essential revelation is higher than these things and not bound by them. In contrast, when we say that these attributes are there, we mean that G-d is not missing them. If they exist, they must have come from G-d. So, when we say that G-d is higher than wisdom, we do not mean that G-d is lacking intellect, Heaven forefend. The very opposite is true, G-d possesses intellect just like us and much, much more, to the point where He intellect is infinite, defying definition as intellect, rather it is everything all at once-including our intellect as well.

So are there ten attributes in G-d’s simple, Self-revelation or not? The answer is an indubitable yes - they are there and they are not there. They are absolutely there, meaning that the attributes come from G-d’s light and that G-d’s light also includes them. But there are absolutely not there, meaning that the attributes do not exist as distinct entities; only G-d’s simple Self-revelation exists. Only this revelation is a simple and higher essence and it includes all lower essences in it.

Now, in order to understand all of this, we need to understand a few key analogies. A general understanding of these analogies will clarify this concept to the point of simplicity. Then, careful examination of the subtleties of these analogies and the differences between them, will bring the idea into sharp resolution. This way we will seize a solid grasp and clear perception of this concept, in its fullest and truest depth.

The first and primary analogy to understanding these concepts is the ten soul powers as they are included in the essence of the soul - the inner Self. All ten of the soul’s powers exist yet do not really exist, hidden, in the essence of the soul, from desire down to deed.

For example, when a person desires to do something nice, something particular. This could be Abraham sitting at the door of his tent, eagerly awaiting guests, or a father hoping to treat his son to a cool, sweet ice cream sundae. It could be someone that wants to buy his close friend a present, or simply a kind, friendly person that desires to flash a smile full of warmth, along with a cheerful word to brighten someone’s day or a person who wishes to help a poor person. Whatever the case may be, this desire comes from the person’s nature. This person must possess the capacity for kindness or else he would not desire it. If dad did not delight in giving and crave goodness, kids would hardly ever see goodies, if at all. The existence of this desire is an infallible touchstone. It proves that a craving for kindness lurks in his Self. If you ever tried to make a baby smile, or offered someone a helping hand, you know that you enjoy and desire kindness. You have this capacity in your Self.

This capacity for kindness, however, is just that-a capacity. This is an infinite potential, including the desire for every kindness that will ever present itself in life, or even things that never present themselves. It is a simple, all-encompassing trait: if an opportunity for kindness, it will desire it. Other considerations may prevent this desire from playing out; after all, there are nine other attributes that need to be reckoned with-including the trait of strictness or harsh judgment. Nonetheless, this capacity and inclination is there, a possibility to consider, a craving to fulfill. Before other considerations temper this trait, it desires to approach every situation with pure kindness and to be kind always. This is not only true in a general sense, rather this includes the potential desire for even the finest details of a kind deed, right down to the rainbow sprinkles and cherry on top. Everything will be taken into consideration, and everything will be directed and arranged in the nicest, most caring way. He will grind and polish every word, and string them together on a friendly tone. His thoughts will lean to innocence and he will view people with a kindly eye.

Since all of these particular desires and detailed expressions of kindness stem from this nature, we must say that this kindly nature somehow includes all of these desires and details, albeit in a concealed manner. Only later, when the situation presents itself, these details emerge from the Self as a conscious desire. Now, this desire for kindness includes intellect, ingenuity, emotions, thought, speech, and action. Intellect to discern what is kind and when to be nice, ingenuity to craft the perfect kindness, emotions to motivate and give vibrancy, and thought, speech, and action to make it all happen. Thus, we must say that all of these qualities were also included in the capacity for kindness. After all, these details all express his desire, all reflect his nature, and all mark his style.

However, the way that these qualities and details are latent in the capacity or nature of kindness, they unite completely. There are no ice cream sundaes in the craving for kindness, no smiles, no presents, no hugs and no kisses. But on the other hand - if they were not there - where did they come from.

This can be understood by the analogy of 2 poor people meeting. One says to the other "I don't know what to do. I have no shoes and it's so cold."

The other replies "Hey, go to Mr. nice guy. I just went to him the other day and he gave me gloves and Charley here was hungry and he gave him a sandwich"

Pauper 1 answers " Yeah, but I need shoes not gloves or sandwiches. I need to find a guy who has Shoe kindness"

This is of course ridiculous if there is kindness it includes shoes - not just gloves. So kindness must include all the particular kindnesses for shoes, sandwiches. money, coats etc.

So is Kindness made up of Shoe kindness, glove kindness etc.? No! That's ridiculous

So are we going to say that it does not include these kindnesses? No! If it didn't it would not be Kindness

The same holds true for the other soul’s other attributes, such as the capacity for fairness or justice, the capacity for mercy, the craving for victory or desire to win. These are all infinite capacities and all-encompassing desires. There is a certain rightness to justice, something that people crave. This quality will potentially extend to all times and places, conducting every situation justly. The capacity for mercy, likewise, applies to innumerable situations and in innumerable ways. So too, the competitive nature of man knows no bounds. There is no game or contest that exists or that ever could exist that a competitive spirit will not yearn to master. The sweet taste of victory has no limits. It will find its way into the most subtle movement, the slightest gesture-a nod, an eyebrow raised, or a sneer. Every day people indulge in the pleasure of besting a challenge. Yet, when each of these qualities are included in the Self as a simple capacity, all of their infinite details join in a simple unity and it is as if they did not exist in the same way that the different kindnesses do not actually exist in Kindness yet must be there somehow

The Self also includes a capacity for kingship. This, too, is an infinite capacity, including every desire for sovereignty and leadership. He possesses the desire to be king over every country, emperor over every empire, and leader over every group. This capacity surely also includes the ten attributes-a desire and craving to be king, wisdom to make law and order, emotions such as love for his country and people and fear of attack; and thought, speech, and action, planning and dictating law, ordinance, and decree. A king must make laws, raise taxes, amass and train an army, and prevent unrest. The capacity for leadership includes the desire for all of these things, with all of their intricacies. This is so even though the pleasure and desire for leadership develops mostly from the allegiance of others, their praise, and their submission to his will. Nevertheless, the Self inherently possesses the quality of leadership and the capacity to desire and delight in it. Only this remains latent until people seek him out as leader.

However, before this desire stepped forward, coming to a particular desire-such as to be king over a given country-these desires and details were completely united and concealed in the capacity for kingship. For example, baby Napoleon already had the capacity and latent desire for world dictatorship. After all, he went on to become a great emperor and world conqueror, so he must have possessed this desire. But as an infant he didn’t have a desire to be king over any particular county. He didn’t even know what country he lived in yet. Likewise, he did not have in mind any laws and decrees, or military plans. All of these details only became revealed later. Until then, they unite completely with the soul’s capacity for kingship and do not have a separate identity, just like all the details of kindness unite with the soul’s capacity for kindness.

We see how each of the soul’s essential traits contains all of the details that will ever come out from it. Furthermore, each trait is a higher essence that includes the existence of all its details in it, but they have no distinct existence in the trait. In the essence there are no details, just the Self. He is a kind person. He is a just person. He enjoys victory. He enjoys leadership. Thus, all ten of the soul’s attributes unite with the soul completely; they are completely inseparable from the Self. Just like a single attribute-such as the capacity for kindness-includes all of its details as a singular unity and simple essence, so too, the soul is a singular and simple essence that includes these ten attributes. We cannot even describe these attributes as ten separate and distinct entities joining to form a single whole, because they have no existence apart from the Self, like the inclusion of particular kind deeds in the capacity for kindness. There is no kindness; rather he is kind. There is no justice; rather he is just. In other words there is only the person himself

Therefore, we cannot say that the capacity for kindness and the capacity for victory, are two separate entities that join together to form the soul, or that are somehow attached to the soul. For, even though these are distinct and particular expressions of the simple essence of the soul, they are inseparable from the Self and completely one with the person. Even though the soul is completely simple and transcends these attributes, they still come from it and are part and parcel of the soul.

We now need to clarify how separate particulars unite with a higher essence, and how, even though the essence includes infinite particulars, it remains absolutely simple. For this we must turn to a slightly different analogy: how the power of movement is included in the essence of life, before even preparing to move. At that point the power of movement is not separate from the essence of the soul at all.

Every living animal moves: Fish swim, birds fly, mice scurry, cats pounce, deer dash, lions sprint etc. Life and movement are inseparable; they are almost synonymous. Even a vulture knows that when something stops moving, that means it’s probably dead. But, before moving, the power of movement remains latent in the soul as a simple capacity.

The soul is essentially alive, therefore it can give life to a body. Part of life is the ability to influence and control the body. The body is specially built to allow the soul to control it. The soul’s consciousness rests in the brain, and from there nerves stretch to every muscle in the body. The soul triggers the brain to send an electrical signal along the nerve, which zips to each muscle at will, commanding it to move. This way the soul signals the body to move. Thus, the power of movement’s revelation divides into countless particular movements. Still, the essential power and source of these movements is completely simple. For example, a cat stalking a mouse: The cat silently creeps up on the mouse, crouches down, then pounces, pinning the mouse under its mighty paw. The cat made countless movements in this mini-drama, lifting its front-right paw, extending it, then laying it down. The rear-left paw follows soon after, lifting, extending, falling. Then, after a few steps, comes the crouch. The cat stoops its head, flattens its shoulders, and extends its tail. Shifting its weight to its hind-legs, the cat thrusts all four legs down and back, shoots forward, retracts and extends its front paws in mid-leap, and slams them down on the mouse. All this in a few seconds. The cat makes so many movements, such diverse movements, yet to the power of movement there is no difference between them-they are all one. The signal sent to lift the right paw and the signal sent to twitch the left whisker are the same. The only difference is which part of the body the cat sent the signal to. In each case, the signal is the same and the power is the same. Thus, the millions of movements a cat makes unite completely in the essential power of movement. There they are all one. This is because the power of movement has no relation to movements. There is not a separate power for each particular movement, such as a power to lift the right paw and a power to lower it, or a power to straighten the tail and a power to curl it. There is not even a separate power for each general movement-up, down, right, left, forward, back. Rather, the power of movement is the soul’s simple ability to control the body, to send it signals.

This is especially evident when the cat is about to pounce before ANY movement at all is made, The entire pounce is already preplanned all the way to the END of the motion when it will land where the mouse is. This is the same with a basketball player shooting a penalty shot - He bounces the ball, then looks at the basket then bounces the ball again etc. the whole sot is already prepared within him BEFORE he even shoots. In both the cat and player the particular ability for this particular movement already existed in the power of movement even before the planning stage. Like the day before. But this movement did not exist there in a separate way. As a matter of fact movement DID NOT EXIST AT ALL! yet that is where it came from so we can't say that it was not there because then how did it come from there. Also when it comes it is in three stages

1. Totally non existing like when he's sleeping corresponding to Yachid

2. A general preparation for any movement such as at the beginning of the day when he wakes up and is ready for the game or the mouse hunt -corresponding to Echad and

3.The actual particular preparation of an actual particular movement like immediately before the shot or pounce corresponding to Kadmon

This power has no relation to particular, physical movements, or even physical directions. It is a simple power, similar to the electrical power in a battery or an electrical socket. The radio doesn’t need different electricity than the toaster. The electricity has nothing to do with the jazz or the toast, to it they are both the same. The electricity provides the same power to both appliances; the only difference is how the appliance channels this energy. So too, the power of movement in the head and the power of movement in the foot are the same. The only difference is how each part of the body is built, how the muscles and bones connect. Each part of the body can move in a different way and each muscle moves a different part. But these difference are only from the bodies point of view, to the power of movement, however, they are all the same.

So too, the Self is a simple essence. Even though it expresses itself in many different ways, these differences are only to the on-looker. To the essence of the soul, however, they are all the same. They all express the same simple message: who I am. Kindness and justice, as different as they may seem, are really just two ways of channeling the same simple Self. Like up and down, equally expressing the power of movement.

A similar analogy is how the soul’s general life force that flows through the body to enliven it is completely included in the essential self of the soul. The first connection of the soul to the body is in the brain. Not in the conscious thought, but the simple feeling of being alive. Life is essential to the soul and it is completely simple though it includes all forms of enlivenment and consciousness. The soul can experience anything. However, when this consciousness flows through the body it divides into many particular sensations and experiences. First there are the general senses of sight, sound, smell, taste and touch. Then each of these divides into countless details-the colors of the rainbow, rich diversity of sound at an orchestra, the fragrance of everything from old socks to fresh roses, long menus of dishes, each with its own taste, heat, cold, and pressure. The experiences and sensations that a person can collect are endless, and the soul possesses the ability to experience every one of them.

Now, on the one hand, we must say that the capacity for each individual sensation exists separately in the soul. After all, the experience of sight is different than the experience of sound. And so, even though these sensations are only revealed when the soul’s consciousness is channeled through the eye and ear, yet we must say that the soul already possesses the ability for each of these distinct perceptions. After all, the eye is only a lens through which the soul views the world. The experience is by the soul. (In fact, the sensation of light and dark, or the appearance of each color, is not something physical at all. These sensations are really how the soul reacts to different wave-lengths of light, but there is no essential difference in the light itself that makes one ray look blue and another look red, this is all just how we perceive it. True, the body is built to be sensitive to these differences in light, but this is only tool. The experience is in the soul alone.) Thus, we must conclude that the soul possesses the ability of sight for the eye individually and the ability of hearing for the ear individually. For were this not the case, sight would feel no different then hearing. And we can’t say that this distinction comes entirely from the body, because the sensation and feeling is only in the soul. And the proof of this is that a dead person does not have any enlivenment in his body and therefore no power of movement or abilities of consciousness. Rather, we must say that the soul possesses the ability to see and the ability to hear, and the eye and ear are only vessels

Nevertheless, before the essence of the soul descends into the body, before it enters the realm of emitting life and consciousness, even though these particular sensations are included in it, this is like the a particular movement within the power of movement or the power of movement itself in the essence of life. To the essence of the soul all of these experiences are a single power-the power of LIFE. This is a quality, or capacity of the soul, and is completely united with its simple essence. In the essence of the soul, there are no separate colors, sounds, smells, tastes or movements - just the soul.

So long as we are speaking about what is ready and soon to emerge from the soul as actual life and consciousness, it is still appropriate to refer to these sensations as many distinct entities that merge to form a general consciousness. For example, the general power to enliven, can be said to include the sum of many sensations joining together and forming a greater whole. This is a general consciousness made of seeing, hearing, smelling, tasting, and feeling all at once. So too, when speaking of the general power to enliven as it ready to extend into the body, we can say that it is a general ability that includes many details, because we are discussing how it relates to the body. However, when we speak of how this ability lays latent with the soul - it is as if there is no existence of a power to enliven or particulars of consciousness at all - not even in a general sense - we cannot make any such divisions. For the essence of the soul is far beyond any sort of extension to sense something outside of it, or to give life to a body. The soul just is, it doesn’t need to experience or enliven to exist. It is just that the soul also includes the ability to extend out of itself to sense something, be conscious of something, or to enliven a body. This is like how the essence of life also includes the power of movement, but is in no way limited or defined by this ability, as discussed previously.

This being so, we can only describe the individual sensations and life forces as joining and uniting to form a greater whole when referring to how they are destined and ready to emerge as individual sensations and life forces. In doing so we refer to the distinctions the soul’s consciousness will take on in the body. We do not mean that the soul possesses each of these individually in an actual sense, rather they are part of its simple essence they unite with the soul completely. Nonetheless, since we see that the soul actually does sense and experience these different sensations distinctly, we must say that all of these details existed - in Heyuli (hidden non existent potential) form -even as the capacity for consciousness unites completely with the soul. We must say that each and every one of them came from the soul. For, were this not then case, then where did these particular sensations come from?

The relationship between the simple consciousness in the essence of the soul and the particular sensations is similar to how sunlight is included in body of the sun. And, just like we view the relationship between the essence of the soul and its consciousness on two levels, the sun includes sunlight in two ways.

Every morning, early in the morning, while most everything is still and asleep, the sun begins to rise. First a faint glow appears off to the east. The sun creeps higher and higher and soon it peaks over the horizon’s edge. Bam-a blinding sliver of light pierces the morning haze and sweeps across the eastern skyline, adorning the Earth with a string of gold. As morning grows old, the sun’s rays warm the ground and air. Dead plants open up and stretch after a long night’s rest, and flowers unveil to wash their face in sunshine. At night everything was dark and cold and colorless. Now, everything is light, warm, and full of color. The light of the sun emanates first as a general white light. This light includes many particular rays which do many particular things - the different colors, heat and the growth of plants are all caused by the same light. The white light we see is really made of three particular rays: red, blue, and yellow. When sunlight hits something, this object absorbs some of the light-rays, turning these into heat, and reflects others, leaving them as visible light. For example, the leaves of a tree look green because the leaf absorbs the red, reflecting the blue and yellow, which combine to form green. Snow reflects all of the light-rays, and so it looks white. Dirt absorbs all, or most, of the light-rays and so it looks black or dark brown. This is also why dark colors get hotter than light colors, as they absorb more of the light, turning it into heat. Similarly, Earth’s atmosphere deflects some of the sun’s rays, protecting us from dangerous radiation-gamma rays, cosmic rays, x-rays, and so on. All of these rays were first included in the body of the sun.

Inside the sun, in its body, the sun is full of light. This is even before the white light is generated within the sun. It is first included in the very body of the sun as will be explained below. Then, when it is generated, it is a general light permeated the whole body of the sun and includes all of the rays that come out to us, and more. Every ray of light and every color of the rainbow exists first inside the general sunlight. The exact color that we see actually exists there, only that it joins with many more colors to form white light, and this visible light joins with many other rays, to form the light of the sun. This is an allegory on how all of the soul’s particular sensations are included in the general consciousness. The soul really possesses all of these perceptions and sensations in itself exactly as they are revealed as physical perceptions. The body only channels and deflects all other consciousness, until only the perception of sight is revealed, or only the perception of sound. Similarly, the stimulus of light on the eye or sound on the ear only focuses the consciousness on a particular image or sound, revealing this experience out of the soul’s essential pool of consciousness. Likewise, the Self includes the desire for all ten attributes with all of their infinite particulars, only they are all join in the soul’s simple will.

However, this is all within the level that relates to revelation: the general sunlight in the sun, the general consciousness in the soul, the general desire in the Self. In contrast, when referring to the true simple essence, which transcends revelation, we cannot ascribe any existence to the particular revelations, not even a general existence.

This is the higher level of sunlight’s inclusion in the sun. Before, we spoke of how the sunlight that we see actually exists first in the sun’s globe, how light saturates the sun like water in a sponge. At that stage, the light already exists, only it is so closely connected to the sun that it is indiscernible. However, there is a higher stage: how the light is included in the matter of the sun, before it was emanated.

The sun is an extremely dense ball of hydrogen gas undergoing nuclear fusion which generates heat and light. So we see how the specific light-rays the sun produces result from the nature and structure of the sun’s matter. So in a way the sun includes within itself each and every specific ray that it can produce, each a distinct part of its luminary ability. Yet, these specifics only exist as a part and parcel of the nature of the sun itself. There is no actual light there at all; not particular rays of light nor even one general white light that includes them all. In addition, the body of the sun has an existence independent from light. Only, the sun also includes the ability to emanate light in its essential nature. This is a higher level of unity than that -  the singular unity of the essence. This is like how consciousness and life force completely unite with the essence of the soul, how to the essence of the soul there is no existence of consciousness or extension at all. Similarly, the Self includes all ten attributes and all of the details of every desire, but these unite with it completely. At this stage only the Self exists, which transcends any attribute, only that the Self also includes the capacity to self-expression.

There is also a level lower than the general light which is included in the sun and that is the particular ray which is still in the sun but is already all set to emanate as a single ray

With these analogies in mind, we can understand how there are three stages in the progression from the Self to a particular desire. Indeed, these stages are necessary for any progression from an essence to a particular manifestation or revelation.

The first stage is the ten capacities or attributes latent in the essence of the soul or inner Self, such as the capacity for kindness. These attributes completely unite with the soul, to the point where they are all one and the same relative to the Self. All of the attributes express the Self equally. To the essence they are truly one - like different manifestations of the same simple power, such as the power of movement as it is included in the soul’s life, or like the power of consciousness as it is included in the essence of the soul-as discussed previously. Life includes the ability to direct or control a body. The soul includes the ability to sense or experience things, the capacity for consciousness. So too, the Self includes the capacity for (self)-expression through ten attributes, or channels. At this stage we cannot speak in terms of many separate things uniting, because everything is completely united with the essence and it is as if they don’t exist at all. Thus, we cannot say that the ten attributes join or combine with the Self, or form the Self. Rather, there is only the Self. Only that the human soul also includes the ability to express itself through ten channels. And this is analogous to the level of Yachid (the only One) in the Infinite light

For example, when Mr. Nice Guy sits, reclining in a plush easy chair, reading the paper in a cozy room with a fire casting warmth and dancing shadows about. Then, too, he is a kind person. But no kindness is apparent. There is no desire for kindness, just a kind man reading his paper. Likewise, a sleeping cat exhibits little movement. Our master hunter’s creep, stoop, pounce, smash, is nowhere to be found. All we will find is a sleeping cat. The same goes for the cat’s consciousness of sight, sound, taste, smell, and touch. They are all dormant, at least for the most part. If we wish we could make the cat unconscious to improve the analogy. The sights, sounds, tastes, smells, and sensations leave. Only the soul remains. So long as the cat lives, the consciousness can return and it will sense everything like before. For now, however, there is only life, only a soul.

The second stage is the extension and spreading out of the soul’s ten attributes. This is when they are ready or preparing to come to revelation and expression. Here the person calls his ten capacities to mind, considering self-expression, to reach out and do something, and not just sit there existing, as in the first level. For example, when the capacity for kindness comes to mind and our kind person considers doing an actual kindness. He did not do anything yet, only now he wants to do a specific kind deed. This desire emerged from his infinite and simple capacity for kindness, becoming one, particular desire.

For example, when Mr. Nice Guy puts down his paper and his gaze sweeps across the room. His eyes fall on a picture of his dear friend and blood-brother Jim. Remembering that Jim’s birthday is approaching, a though falls into Mr. Nice Guy’s head: "Wouldn’t it be nice to get Jim a birthday present? Something really special, something he would enjoy, something to remind him of old times."

At this stage it is fitting to speak of a general whole made of many parts. We can accurately describe this man’s desire to buy his friend a birthday present as a general desire made of many parts. For, he realizes that this desire will require many detailed and separate steps to come to competition. First, he will have to think long and hard: "What present would be most appropriate? If it is expensive, how will I pay for it? If it is rare, how will I obtain it? Will I personalize it? A card? A call? Deliver in person?" He will have to plan. Then he will have to say and do all sorts of thing to implement his plan. He may have to spend hours shopping around, speaking to store clerks, antique dealers, or barters at auctions. He may have to call his friend’s family, or even his friend (if it’s not to be a surprise), to discuss what would be best and most appreciated. Whatever the gift, it will entail thought and effort and will involve all of his faculties. Intellect and ingenuity, to plan and conceive ideas. Emotions to motivate or turn away, encourage or dismiss, each option and possibility and deed. Thought, speech, and action to make it all real. He knows he will have to do all of these things, but he does not consider them, yet. Right now there is only the general desire to give a gift. Only that all of these details are included in the definition of this desire, all necessary components for its completion.

Here we can say that this desire encompasses many separate and distinct parts, and that they all combine to make the whole. The desire is for a finished product, a product of careful thought, of feeling, and of effort. Thus, the desire can only exist with all of its parts and these parts are distinct. So too, with a person’s general desire for self-expression. This desire emerges from the Self as a general desire composed of ten. A person knows that he will need to use all ten of his capacities to fulfill his desire, but the particulars are not yet set. Rather, many particular possibilities are included in one general desire.And this is analogous to the level of Echad (the One) in the Infinite light

The third stage is when the soul’s attributes stands completely ready to do the particular desire, only it was not done yet, because some obstacle prevents it from happening. Nonetheless, the planning is complete; he is completely prepared. All that remains is for the plan to come to fruition in actuality. All of the details he needed to work out and all of the decisions he had to make in the second stage have now taken shape. For example, when Mr. Nice Guy already decided what he will give his friend for his birthday, where he will get it from, how he will deliver it, even what he will write in the card. Now his desire is ready to happen. Only he’s still sitting in his recliner and it’s late at night, too late to do anything about his plan until tomorrow. And so he lays aside his plans somewhere in the back of his mind and goes off to sleep.

The difference between the second stage and third stage is, perhaps, better understood from the analogies of the power of movement and the power of consciousness. The second stage is when the power of movement is generally ready to make a movement. He knows he wants to make a movement, but he did not yet estimate what the movement will be or how to make this movement. For example, when learning play a sport, say basketball. The instructor leads the new recruit onto the court, shows him the ball, shows him the hoop and says, "You see that hoop, son? The object of the game is to throw this ball into that hoop." Now our budding all-star knows his objective, a general desire. He knows that he needs to throw the ball into the hoop, a general movement which includes various particular movements. "That sounds simple enough,". This is the second stage a general desire for a particular movement which was not decided on yet.

Then, when, he gets is trying to estimate his distance from the hoop and adjust the force and ark of his shot accordingly - this is the third stage in the power of movement - when he stand there with the ball and looks up at the hoop, and sees the end of the particular action - the ball in the hoop.

He knows the game, he knows the technique and form, he knows the court, and he has the whole movement preplanned in his mind. But, what our all-star doesn’t know is that he’s about to have the ball snatched from his hands by the defender behind him. By the time he realizes it’s too late. The ball was stolen; it’s midway down court. Everything was ready, but it never happened It was totally planned out but it didn’t actually happen. Of course it COULD happen or could NOT happen it is all prepared JUST BEFORE actually coming out of the power of movement into an actual movement

Similarly, the soul’s capacity for consciousness first emerges as a general life force in the brain. This is a general life force that includes all of the particular life forces for the eye, ear, and other body parts. This is the second level. This general power of consciousness, then, flows through the nerves to each limb. In the eye it specializes to sight, preparing to receive this and only visual sensations. In the ear it specializes to sound, preparing to receive only auditory sensations. And so on with each of the other senses. This is the third stage. However, even at this stage there is no actual sensation. For example, if a person is in a dark room he will see nothing, if he is in a perfectly silent room, he will hear nothing. His soul’s power of consciousness stands ready in his eye to see, but he is prevented from actually seeing anything by the lack of light. His soul’s power of consciousness stands ready in his ear to hear, but he is prevented from actually hearing anything by the lack of sound. And this is analogous to the level of Kadmon (the original One) in the Infinite light

In order for the third stage-the estimation of what will be-to actually happen, the original capacity or potential needs to be focused. We can see this most clearly from the analogy of the power of growth, that is, the earth’s vegetative property. The capacity to grow plants also possesses these three aspects or stages before actually growing anything. First, there is the dirt itself. This exists independent of any plants it grows; whether it grows things or not does not add or detract from its existence in any way. Dirt is just dirt, and it doesn’t have to do anything else but sit there and be dirt. Only that dirt also includes the capacity for growing plants. Second, there is the general ability of growth. This ability includes all of the particular plants that it can grow. Each plant represents a different expression or manifestation of the same power or potential. Only, at this stage all of the particular plants are included in the general power of growth. Third, there is the ability to grow a particular plant. For example, if a person takes a pot of dirt and decides he will grow a plant. He does not need a different pot for each type of plant. Rather, the same dirt can be used to grow any plant; he only needs to decide which one. After much deliberation, he decides he will grow a peach tree. This pot has this specific ability in it, among its general ability to grow any plant.

This is all before the dirt actually grows anything. This is like the power of movement before it actually moves something, or the spiritual life of the soul before it stimulates the physical (biological) life of the body. In each of these cases the spiritual power changes, becoming physical - physical movement, physical life, and, similarly, physical growth. This great leap and intense change requires a limitation and focus of the original spiritual power, channeling so that it can change from spiritual to physical.

This is like the seed. A pot of dirt has infinite ability to grow plants. However, for this very reason it won’t grow any plant. The dirt’s potential needs to be focused and channeled to one particular manifestation first. The seed makes this focus, directing the earth’s infinite potential. The same is true with any ability. For example the power of movement cannot come to revelation without limiting it. This is why we freeze up in a moment of extreme fear and panic. We want to run away so badly that we so try to run everywhere at once. Just image a lion walking into the living room. Looking a hungry lion in the eye makes a person want to go under the table, over the couch, out the window and through the door all at once. This, however is not possible and so until the person is calm enough to decide where to move he will just freeze up and end up going no where at all. There may even just be the general desire to get away, without any idea of how to get away at all. In either case, this lack of tzimtum (lessening, limitation) in the power of movement makes one freeze. The same is true of speech. If someone is extremely exited about something and wants to say the entire thought at once, he will not be able to say anything. He must say one word at time, and this requires focus, deciding how to limit his speech and choosing what word to say first, leaving the others for later. A person that cannot limit his thoughts cannot speak.

Thus, we understand that a limitation and focus is necessary to make the jump from spiritual to physical or from an infinite potential to a particular manifestation. This focusing process will be explained in chapter twelve (chapter eleven will explain how the ideas laid forth in chapter ten apply in G-dliness).