Hello everyone, my name is River and welcome to the Nemeton. A consistent topic that is brought to my attention is

on the matters of non-dualism, and that there's a belief that due to the nature and design of the Tree of Life, which the

vast majority of interested individuals know of, there is an inherent dualism; an idea of separation between two, which

albeit is very logical, as a great deal of metaphoric anthropomorphism or explanations are used as a means of

further elucidating the various aspects and interaction between the spheres, the four worlds, and the parts of them

within the Tree of Life. But this is, in fact, an error of understanding. We must know and analyze a

few things to fully grasp the ideas of oneness, which is in itself non-dualistic. If we are to bound ourselves upwards, the

rungs of esoteric wisdom, and finally we will do so from the Kabbalistic perspective and its existing

explanations. We begin with the topic of the four worlds; then we will expand this into the supernal genesis; then a less

common Sefirot/Tree of Life diagram, as in a different perception of the Tree of Life; and punctuate this teaching with the big

picture, if you will. So, dualism is the concept of a system or philosophy in which the core understanding is one of

two phases, such that the common idea includes this and that; I and not-I; impression and recipient; positive

and negative; or, most commonly today, the idea of masculine and feminine forces. A person who studies the Kabbalah will, by

and large, be forced into this mentality if they lack a foundation because of the complexities and metaphysical structure

like the Tree of Life itself, whose depiction is one that is normally analyzed from a left and right

perspective. What I mean is that the two pillars are ascribed some separation and distinction from one another, which

naturally leans the mind of the learning person into the ideas of dualism. Yet, when studying the four worlds in

supernal Genesis, there is a great revelation to be had on the grand oneness of the divinity. Now, I suspect

you know of the four worlds, but for clarity and newcomers, we're going to be speaking on Atziluth,

Briah, Yetzirah, and Assiah, which we know is emanation, creation, formation, and action. We might see this depicted on the tree

in a variety of ways; some I favor, some I simply think will look nice, but the differences need not concern us too

greatly for the moment. When viewing the tree of life in such a manner, though, we note a few common interpretations: the

idea of the top-down form. Basically, if you exist in Assiah, as we, the living body, do, you are not within the other three

worlds, such that each world is exclusive to itself. This idea isn't entirely in error, as it seems that we are only

capable of experiencing a single world in any given moment, we being limited to the most immediate experience of the

result, the lowest effect, if you will, of the greater divine action that is notable, or noted, as the cause. There are

causes beyond causes and the metaphysical spaces of the Kabbalah, but we don't want to stretch ourselves

too far beyond what is needed. So, each world being exclusive to the next is, as I said, a perception of their

interrelation; yet, in the Kabbalistic philosophy, they're actually included one within the other at all times. You may

ask how is it possible to think that at all moments the upper spaces are included within the lower spaces and

That's not a bad question, but there's an easy explanation. It is known that everything below subsists and sustains itself through the higher. This metaphorical statement alludes to the idea that everything going on below requires the upper at all times, at every moment, to continue to be.

We may also note this from deeper secrets. To quote the Greater Holy Assembly, "Where the eye closes, even for one moment, no thing could subsist." Therefore, it is called the open eye, the eye which is the substance of all things, as you may now fully see (pun intended).

The idea of a consistent or ongoing generative act is one of profound significance. Anything below another directly requires the higher to sustain itself. We might think of all the passages of the Zohar in which the waters are gathered and distributed; they are passing along the firmament and drip below, by which the below, its inhabitants and needs, are satisfied and kept in perpetual motion.

It is even well known that the concept of perpetual motion exists within the Ouroboros. It exists in the sign of the circle, and while it also promotes a cyclical experience of events, a cyclical continuation of all things, it too represents the idea of perpetual, because it is unending and never stops.

The pursuit of perfection... you may then wonder, does the capacity to sustain ever end? Will the lower that subsists or exists upon the higher ever cease? In this perception, no. This is another reason why the upper space is called a null without end, because all things of limitation depend upon that which has no limitation; therefore, it is all made eternal.

Now we may turn our attention to the title of this video: "There is no separation in them," which will be expounded upon further via diagrams. The Tree of Life...

I said, it's viewed in a sense that each space is distinctly separate from the next, but in actuality, this is illusory.

Such that each item of the lower is contained within the higher. Higher and lower, in this case, is a reference to

grade, degree, and a plethora of other descriptors by which we are actually describing something quite profound. Higher, rightly, means closeness as an

closeness to the divine source. So, with attention to detail, we can now gaze upon what is typically called a

concentric circle diagram of the Tree of Life. You may wonder which diagram is correct between these two. In truth, they

are both correct, but explaining different concepts to the viewer. As stated, by perception, we disconnect each world or space from each other. In

this case, it is this furrow, or the worlds that are seemingly brought into smaller rungs, distinctly downward. The

line at the mid-section is called the *kuf*. The *kuf* is the sign of the descent of essence from that holy, ancient, and

concealed One. It may seem odd, or you may wonder, 'Why is it a descent of

essence? Why is it described as moving downward?' And this is again a matter of grades and degree. While we won't be

discussing this in depth thoroughly, simply know this: it is said that all manner of essence within the infinite is perfectly

distributed without limitation of subsistence. Therefore, a cavity, a space we could say, was formed from a grain of contraction, all for the sake of creating

one thing: limitation, which exists within, as in inside of, the infinite and unlimited. Therefore, we must be critical

and logically inclined. If the space within the infinite is perfectly distributed and infinite, it matters not at some such place or any other manner

of distinction this occurred. If the space of limitation is—and by this logic, clearly was—formed, as it says in the

Zohar: When the king desired to emanate, then it is known that this is a lower grade that limitation does not best or

confront infinitude and limitlessness. So now you know this is why it says the light descends, because the only act that

can occur now. Before moving on, there is another idea behind why it says the light descends, and this explanation will

be an analysis of the letters we're pulling from Tikkun Olam, and so are the Haram mod translation, specifically folio 6b,

wherein we find Adonai receives its light from above, from the uppermost of everything. He, the uppermost of

everything, flows from above to below and rests his high light upon yield of Adonai that spreads and then returns

from below to above, up to a null, which is hinted at in the word 'ayin,' meaning nothing. It is hinted at because the

letters of 'ayin,' or nothing, are the same as the name 'ain,' aside from the presence of yud, which I interpret as

the spreading of the light or distribution of it across the four worlds. Then we may note this 'ayin' is

arranged as 'yud' before 'nun,' and Adonai is 'nun' before 'yud.' Thus, the light descends from the center of 'ayin' and

returns back up from Adonai, much like a circuit. And this is akin to the descent of the Logos, its revealment, distribution,

and then return. Well, that was intense. Anyways, the 'kav' or line of light, the descending, has been explained. You know

the world's now. We must finally tackle the intermingled existence, more basically, as I'm sure someone will be

benefited by a more thorough investigation. So, limitation exists inside of the infinite and is sustained by it, just as

this is true, so too do the upper worlds, like Atziluth, assist in the sustainment of that which is below it.

Without Atziluth, there is no Briah; without Briah, no Yetzirah; and so on. The act of formation is the

foundation of the physicality. The foundation is the root or source of that which the common man calls the universe. With that, we can now more clearly see the whole of things. That's the Atziluth. Not only does it sustain the lesser

grades, it too is revealed, ever so subtly, in them; otherwise, no conception of it would even be capable of existing. We

know of the holy and ancient Concealed One because, at the most subtle states, there are inklings of this immensely

descended light. This essence, in terms of the concentric circle diagram, we see this quite readily. The space of Atziluth,

while looking to be more of a hoop, a donut if you will, is actually existent

from the center of the circle to the outer reaches of its space. The revealment of the next world

makes it appear to be distinctly separate, but the imitative process, being constant, perpetually permeates every

single space below and is perfectly distributed, which is why it is a circle, in the image of the infinite nothingness

that we consider nothing, but is in truth the totality of the divine. Let me give a more direct example based on our

perception. We are in Ha-Yetziroh, and to be within Ha-Yetziroh is also to have connection with all things above, as in spaces above

Ha-Yetziroh have inklings, drops of their essence, within each other, all for the sustainment of Ha-Yetziroh, which is the end of

these matters. Now, I know there are a lot of people out there looking for the practical applications of these topics, so let's go

ahead and speak on why these are important from an active standpoint. The metaphysical understanding, the theory, is

Common Western occultism calls it immensely significant as an agent of operation because it is within the mind

of ourselves, the spirit, to that all manner of activities such as are considered magical in nature and quality, are

derived. We will classify these into two forms: the receptive and active agents. The human being is itself receptive to

all which is above it; therefore, it is in the spaces of revelation and mental insight that the true operative and

active faculty begins to unfold, otherwise called Gate 18 from the 32 Gates of Wisdom. A vast majority might

call these metaphysical senses because they're pulled not from Assiah, rather from the other worlds of interaction.

That, while still within the limitations generated by one's own senses, are ever-present in our own senses, are especially in this

case, all a receptive act. It is an act of taking into oneself; yet there is more to this, something that many individuals are

much more covetous of in their lack of knowing: the active aspect, and that an individual is in a giving

position, the distribution and interaction with the higher spaces. Let us consider this: if the receptive agent of the individual approaches the upper

spaces, the said person may have means of engaging with it; thereby, it can attempt to cause distribution as it sees fit, but

to be honest, the methodology is discrete. The reasons behind the Kabbalists and their prayers, their blessings and such, is

all for the sake of benefiting the whole and for rectification. Even the Zohar goes so far as to say, 'He who forms

connections and elevates up to this chamber draws goodwill from Hashem.' Also it says, 'Joyful is the portion of he who

knows to connect with this unification; he is beloved above and below because he, the man in question, acts as a negation

So negation is odd, and in terms of the Kabbalah's magical prowess, just know that the secret is hidden in Genesis, chapter 18

verses 22 through 33. Now, for understanding some of the rules before someone runs off and does something they

shouldn't, the Zohar also says, 'He who exploits the crowns of the Torah shall

fade away.' How does he fade away, you may wonder? I suspect by the millstone. Well, everyone, thanks for joining me, and if you think

Kabbalah: And There is No Separation In Them

Kabbalah: And There is No Separation In Them

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