Spirituality Studies 65 Arik Segev Notes [1] I use the terms physical/organic/material/sensible interchangeably according to the context. I also use the terms object/entity/identity interchangeably, depending on the context of the discussion. Thus, sometimes I find it more accurate to use “distinct physical entity” and at other times “distinct inorganic identity” and so on. [2] It is also possible to describe the path of consciousness as beginning with an awareness of distinct immaterial entities or identities, that is, with images that function as one’s world. Only later does one become aware of the distinct material entities and their alien, amazing mechanisms (say our internal organs), which are so different and strange from the functional, familiar world of images: the distinct immaterial entities, the surface, one is used to encountering as one’s world. [3] This Sefirah is sometimes called Din, which means “judgment”, “law”, “sentence”, or “verdict”. [4] The film’s plot differs from that of the original book. In the movie, Mitch Henderson’s character has much more responsibility in informing the crew of the mother ship, which, in my opinion, makes him the spiritual hero of the story, as will be argued below. [5] The spatiotemporal world, and especially Malchut (Heb. Shchinah, שכינה ), has a unique and enormous role in human beings’ telos, but I will not discuss that theme here. [6] If you find it uncomfortable to see these sentences as “possibilities,” consider this approach: include the phrase “There is a possibility that…” before the sentences. If this seems reasonable, it may be useful to reconsider the example. [7] As in every aspect of the system of Sefirot, what we can do in the spatiotemporal world is connected to the higher Sefirot. Thus, the ability to name in the spatiotemporal world, in Yesod, Hod, Netzach, and Tiferet, draws upon this purer event of meaning-creation of Chochmah, the source of all possible meanings. [8] See the above footnote.
RkJQdWJsaXNoZXIy MTUwMDU5Ng==