The Stages of Reality

Tu B'Shvat

The first stage is Chessed - Loving-Kindness. It’s essential nature of Divinity doesn’t foresee the future of pitfalls in its innocence; therefore it is not necessarily the paradigm of Goodness because it produces the opposite effect. The second stage of reality is restriction or Gevurah - limiting the Love factor (after a while it becomes too much).

That’s the lesson of Avraham, he had everything: women, guests and wealth. But his son, Yitzchak couldn’t take it, so he went the other way – the way of restriction: he had no guests at all. Thus bringing us to the third stage; Harmony, the moderation of Love and Restriction. Yaakov (who later became Yisrael) symbolizes this Harmony or Tiferet, which became the balance between Avraham and Yitzchak. Every Paradigm in Reality begins with these Sfirot – ChessedGevurah and Tiferet.

This Torah portion is the birth canal of reality of every being in existence, both spiritual and physical. The Red Sea is the funnel that all concepts come though to reach the physical plain.

Fire is the final phase of change; it burns everything away, stripping it completely. The plain that we live on is illusive, it’s mostly space and when it is burned away by fire it’s essence is revealed, it’s outer-shell is peeled away. But we like this plain because we like touching and eating and physical pleasures.

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Assiah is the physical world that we live in. A nut is a shelled object; this shell is like the physicality we must break through to reach the delicious essence within, the fruit. The protein filled mass within is what really sustains our being. The shell protects the nut, keeping it stable and viable. In the first world we experience things that are difficult, breaking through the shell is tough and it is time consuming, but it is the goal.

The second stage of reality is something where the outside is available but the inside inedible. A date for instance has a pit on the inside, so you can eat the outer fruit, but you can’t just take a bite, you’ll hit the hard center. This is called the world of Yetzirah in which you come in contact with spirit guides; information from another source outside of physicality, you get to bypass linear reality.

The third world is called Briyah, it is like a Persimmon; you can eat the whole thing – both the inner and outer layers. It doesn’t have much Klippah (outer coating), you don’t have to struggle and things come to you much more easily. You have what’s called Koach Moshech, the ability to manifest reality with ease. We are in the Age of Knowledge – the Kabbalah is fully accessible and we have electronic beings doing our every bidding.

The next stage is Smell - the only sense not damaged by the fall of Divinity. It’s a sense of knowing on a gut level, the process of inner-knowing still works on this plain. This is called Atzilut - this is the world closest to G-d himself. It can be shown by a Carob; the fruit that Rebbi Shimon Bar Yochai ate and was sustained on for many years.

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In between each one of the worlds you drink a cup of wine, just like the paradigm of the Pesach Sedder. The first cup of wine is Red, the second is White, the third is mixture of the two and the forth is Rose (or another shade).

The first thing that Noach planted was a grape vine to make wine with. Now this wasn’t your ordinary wine: the grapes were huge and the end product was like a psychotropic syrup – a sip of this wine would take you on a trip to the outer realms of the ultimate state of consciousness like Acid. You can only make a Tikkun through an alternate state of consciousness.

The goal of the pleasure of this world is to be conscious and to go into the physical world with a consciousness - and change the reality of the physical world with consciousness. As you develop what’s called Malchut, the maturity to change reality, you go into the physical world and you are able to do things – to build and maneuver and create.

When you really start to have fun is when you team up in soul groups. The pleasure of the World-to-Come is called Sha’ashuim, which is likened to that of children in a playground. You are fully immersed in the activity (in the now) to the extent of becoming One with it and therefore becoming One with reality itself – this is the ultimate pleasure.

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The energy of Tu B’Shvat is the Aquarius. Jewish Astrology is represented by the Snake, the head of the snake is Aries, the first and youngest sign. The oldest sign is Aquarius. And the sign that is not part of the snake is Pisces, it is not part of the chart, it is the counselor of sorts though very much is a dream state.

The Aries is the most innocent of signs and that’s why when we commemorate the Jews leaving Egypt over Pesach we are in the paradigm of Aries. Moreover, the Ram (the animal of Aries) is the exact animal they were told to sacrifice. The ram was also one of the highest Idols (G-d forms) the Egyptians had, resembling their control and power. We sacrificed it to show that we will not hold onto the past. Our relationship to G-d cannot be strengthened in a world of illusive physical control.

In his Divine mercy G-d chose to lead us out of Egypt through His Divine name – a form of the verb ‘to be’. “I Am Who I Am” – This is the Divine Being with which we have a relationship with. G-d revealed himself through this seed, this is our essence and we are the seed of that consciousness. This is the consciousness of Keter (the upper most Sfirah)– a relationship with the unknown with the assurance that everything is going to be okay.

We left the secure environment of Egypt; where they had everything one could want. Before the new comes (which is tonight) you have to take a risk to move forward into the unknown, to grow, to mature, to become more than you are. You have to develop your relationship to “I Am Who I Am,” which is really “I Always Was.” If you don’t, then you live in this so-called security that is in reality an environment of Fear: the fear of loss – fear of loss of hair, fear of loss of money, fear of loss of relationships. But you’re never living in the mystery of a constant state of innocence and newness happening all the time.

Tu B’Shvat is all about a constant state of growth and creativity and innocence and purity and security in the Divine. Not security in what “is,” but a Security in the Unknown and the mystery of a Divine process in a constant state of eternal growth based on pure creativity. It’s scary to journey into the unknown. Like Avram Avinu is told “Lech Lecha,” ‘go out from your secure existence and follow me, I can make things happen in a different way, but you have to trust in me.'


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