Or Keli: Light and Vessel

Light 1. Somehow the infinite bridges to us, the finite world. The unknown that preceded Time and Space which erupted out of the Big Bang, is here, in direct, mostly non-verbal contact with us. The Lurianic Kabbala calls this connecting emanation, the "Or Ayn Sof," the Infinite Light. 2. The "Infinite" Light retains its "any dimensionis-possible" quality, traceable to its original source, even as it enlivens us in our magnitude of limitations. 3. The "vessels" are the means whereby everything becomes or appears finite. A blue filter can make light appear blue while a yellow filter makes the same clear light appear yellow. The same electricity flows through a stove making it hot and through the refrigerator, making it cold. Similarly, the Infinite Light is seen as multiply-potential and its "Vessel" as focusing and limiting, allowing for only one of the possibilities to be actualized at a time. 4. If the light is well-contained and well-directed by the vessel, the condition of stability is known as Hit'yashvut, settledness, the opposite of restlessness. When the vessel is inadequate to contain the light, the light may spill out, (as in forgetfulness, or after the High Holydays when we "return" to our former ways after much good intentionality). When an information overload occurs, there may be a breakage in the vessel (such as happened primally in the original Shevira) caused by too much light, a blinded state. Much of our job is to create the right mix of light (information, inspiration, good times) and, integration in an ever dynamic Keli. 5. The direction is to grow the Kelim of our world to contain more and more light so that eventually the world can contain the light of the Meshiakh. Many Medrashim and stories indicate that the Meshiakh comes in every generation, but we are found unworthy- another way of saying that our Keli cannot yet accept such a light. 6. Where did the first vessels come from? Some say they were sourced in the residue (Reshimu) of light left over from the great contraction in the empty space (Khallal). Others maintain that the Or Ayn Sof became (or becomes, since the process of creation continues) its own container. Light becomes (changes into) Vessel which contains and directs the next emanation of Infinite Light. This theory of the "Keli," suggests a plastic, self-moldable Infinite. Somehow a strand (ray? holographic snippet? vibration?) of the Infinite Light becomes a finite "Vessel" containing, again, the Infinite Light. Examples of this type of split: a part of the embryo becomes the eggshell, a part of the molten lava flow becomes a hard outer shell, an outer skeleton for the lava, a part of the caterpillar becomes the cocoon which protects the butterfly-to-be. When the Keli overdominates, we get a Kelipa, a shell which hides rather than a protective skin to enable. 7. A contemporary metaphor for the Or -Keli interaction which has an "ongoing" quality, is that of the nervous system which "learns" from our actions and "becomes" programmed to associate different muscle groups in actions together, so that the gymnast and the musician each "become" their craft. Our activities channel our energy, and our bodies and nervous systems "become" the structure which will contain and channel all the energies which come afterwards, until the plastic structure is again changed, which can happen at any time, or continue as it is for ninety or so years. This metaphor is more integral than the computer whose hardware and software are distinct from each other and do not learn from and become each other as the user operates the equipment. 8. Some part of davvenen is in recontacting the Essence of the Or Ayn Sof (Relational Contacting, Buberian Dialogue, Elohai, Elohai), in stimulating New Light to Shine (blessings, Barukh Atah, Yehi Ratzon), in basking in the Or Ayn Sof which is already shining (Worship, Letting go of the obstructions-obstacles, Halleluya) and another part is creating the Keli (or Kelim in the plural) (requests, restatements, re-visionings and re-framings of the context of our lives, Bakashot). 9. If the spiritual inspiration we experience of all levels of our development- that of our isn't digested within to "become" us, (our body conforming to our use of ourselves, our patterns, habits, feelings), then it washes over state of all our relationships evolving with the us. Our self-structure remains the same. Evol- community, planet, and even God, "Who Will ution demands that we change, not just be Be Whatever It Will Be." 12. Reb Zalman suggests that the Kelim of our periodically illuminated from the outside. When the "light" doesn't transform the brain may need to be re-initialized with an "vessel", emotional maturation does not occur. updated design of system software before we can Development is a process of building structure fully contain the coming awarenesses. incrementally. The Keli~ Or relationship is one 13. Judaism's focus on doing Mitzvot with of ongoing adaptation, a marrying of the physical objects is interpreted as a need to grow themes of evolution, somatics, relationship the Kelim, not an obsessiveness with materialgrowth, and ecology with theology. istic spirituality, though it may be this at times. 10. The somatic metaphor for the Keli - Or is 14. A Hassid once claimed that he was so the body, spoken of as being "plastic," as devoted that he would even jump off a roof to constantly shifting and adapting (dynamically demonstrate his surrender to his Rebbe. The homeostatic) to its position and movement, its Rebbe answered that what was really asked for light, food, air, exercise, love, etc.), and appropriately shape-changing.•:~f.-'.!;.:~·~~1.,(:ff. ..:.;roof as a result of having internalized the 11. In terms of relationship: if ~-;;~~~)_;_:;~;:-~~miraculous possibility hidden in the teachings. ~::~~d,i•~i:This task is our task, to grow theKeli of our the moments of insight do not ~*-~~-~~-~ ~ selves and society so that the world can become change the pattern of the relationship, stagnation will set ~:.•-~~:_,:~,::"..;.~a co-dwelling place for us and the Divine. May we realize the prophecy, "The world will be as in and arguments may become repetitive. The manners of our communities must also be adaptably contained by) the sea.' vu Inera bl e to th e experiences un d ergo. So th e metap h or of "creation" is one of constant re- 1.,$:ff creation and reflects our sense N er Y ah Nishmat Adam The soul is like a flame surrounded by multiple subtle fields. In a candle, the flame warms the wax which changes state from solid to oil. The Petila, the wick, draws the oil to the point of combustion, union, conflagration, passionate transmutation. Tefilla, Davvenen, · The Soul is Like a Candle also serves as a wick to draw you in. Once your frozen life-energies are warmed and liquified by a flame of loving warmth, your prayers serve as a channel to draw you towards the threshold of your vulnerability. Passing through this threshold, you combust, unite, conflagrate, and passionately transmute, resulting in your mind emptying and becoming consciously, experientially, ONE with that with which you are already, mysteriously, united.