Our thoughts are a blend of awareness rising or falling according to their associations with one another.
So too are the vessels (kelim) arranged in such a way so that there are upward and downward flows merging into each other partaking of one another according to the unifications that take place both in the moment and then later on down the line.
If we conceive of the entire structure of Sephiroth with all their connections throughout the worlds of ABYa (Atziluth, Briah, Yetzirah, and Assaiah) we start to notice that the very nature of thought is to be transformative in nature. Because of this growing awareness we begin to understand that thought is a code representing something else.
At the heart of thought there are key markers much like those that occur within the cell membranes of an organism that determine the direction of thought and its bonding affinities.
What this means is that according to the various levels of thought there are bonding capacities that go along with every attribution given for the levels of awareness described in Kabbalah.
It becomes clear that the conception of an idea expands its influence by both contemplation of that idea relating it to other thoughts and as well to a general expansion related to memory that allows for the massive chunking together of ideas in order to form a greater whole.
Ideas in movement constantly seek their source. From the moment an idea is born it returns to its source and maintains its connection to that source and gathers strength becoming a vehicle for transformation all along the way.
In the Shaar HaGilgulim the concept of Zivug is spoken of in reference to the various zivugim (pairings) that take place during the day and night. Without going into each one of these pairings in detail it is enough to say that thought pairs itself with a like member and then is transformed each thought acting on the other to effect the transformations that are ongoing in the Creator’s simultaneous expression of coming to be.
Some of the higher thought forms in Kabbalah are called for example Arich Anpin and Atik Yomin each a part of each other depending upon their upward (Arich Anpin) or lower (Atik Yomin) movements and connections.
What then are some of the motivating causes of these movements and how are these connections made?
The primary motivating cause of movement and connection is our attention. When we pray to Hashem our prayers attach themselves to those upward and downward flowing vessels of awareness that we live side by side with each day.
Genesis 2: 10 And a river went out of Eden to water the garden; and from thence it was parted, and became four heads.
The river that waters the garden does so in all four worlds ABYA. Just as a river is always connected to its source so too our thoughts may trace their way back to their source. The garden represents our awareness, the consciousness that recognizes Hashem in our lives. It is from that garden that all of our experiences emerge from.
Iyov: 32:8 It is the soul of the almighty that gives them understanding.
The above verse alludes to the source and our connection to that source via our understanding or once again the conscious awareness of Hashem in our lives.
B"H
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