Thought Energy: The Basis for a Quantum Leap in Psychotherapy – Kabbalah and New Life Wisdom


THOUGHT ENERGY: THE BASIS FOR A QUANTUM LEAP IN PSYCHOTHERAPY

Thoughts and emotions are energetic expressions of human consciousness. We all agree that thoughts are real; but would it surprise you to know that your thoughts exist outside of your head! Quantum mechanics, which is the most powerful explanation of reality as we know it, has demonstrated that every particle has an associated “information wave” or wave envelop that travels with and guides the particle. Particles always move slower than the speed of light while the information waves guiding them always move faster than the speed of light. From this perspective, thought and intention is seen as an informational part of the transduction of energy from higher dimensional, faster than light waveforms into our familiar 4-dimensional sub-light speed particle world.

A thought energy field is viewed as a collection of thoughts or attributes that are interrelated by their common theme or experience and bound together as a functional unit. Thoughts are the information that first precipitates from energy as it begins a process of slowing down until finally it is slowed to a standstill as if frozen in time in the form of matter. In this view, mind, and matter differ little at all; they are simply different transformational steps in the process of creating a manifest 4-dimensional reality.

Thought energy fields, like other fields, carry information, have memory, and can be perturbed causing mental disquietude. The perturbation or disruption of the free flow of energy within the thought field is seen as the fundamental cause of all negative emotions and is the target of thought energy therapies balancing or synchronizing interventions.

_- THOUGHTENERGY.NET

|~Reflections from The brain’s 7D sandcastles could be the key to consciousness

Our brains think, learn and remember, they create elaborate but ephemeral structures in at least (7) seven mathematical dimensions, and possibly many more. These 7 transient structures, which appear and disappear like sandcastles on a beach, could help us understand how the brain creates our thoughts and feelings. They might even unravel the greatest mystery of them all: consciousness. “Consciousness may itself be a shadow of a higher-dimensional structure.”
Read more: https://www.newscientist.com/article/mg23531450-200-the-brains-7d-sandcastles-could-be-the-key-to-consciousness/?fbclid=IwAR3YQNzaQFDqUsTFTC55302ncH2ONkGVWRRwYIMlTgFAqcnvI4zSS-bwsLM

captured from “Atom and Eve: The Zohar / Nasa lectures
billyphillips.com/

~Reflections from Naomi H.Fredgant (2020) – “The Relation Between Spinoza’s Monism and Kabbalistic Monotheism”

For Kabbalists, the essence of divinity, or God, is found in everything. There is nothing existing that hasn’t come into being from God, there is nothing existing outside of Him, and so, all things are linked to one another by their connection to God. God was Ein Sof, the infinite and unknowable God before any self-realization. When there was nothing, Ein Sof created a spiritual realm, which was God. “Then Beginning emanated, building itself a glorious palace…a palace called God.” (Matt, 1996, pgs. 52-53)

Ein Sof, or the Creator, is infinite (boundless), and it is “the perpetuation of existence” (Matt, 1996, p. 27). Nothing can be added or subtracted from it.

Ein Sof is called an endless reservoir of divinity, and it is the cause of causes, or the source of everything (Green, 2006, p. 34). It is unknowable by any mind, and it is utterly transcendent. If existence were to cease, Ein Sof would still be, because existence is an action of Ein Sof, and if an action is nullified, the actor isn’t necessarily nullified (Matt, 1996, p. 39). G-d and Ein Sof are the same light, it’s just God is a beginning with no end, and Ein Sof has always been and will always be.

At the beginning of everything, the ten sefirot emanated from Ein Sof. If Ein Sof was water flowing through all things that exist, the sefirot are different colored vessels through which the water can flow. Although the water will seem as though it changes color when it passes through each vessel, the water will be the same, only our perception of it will be different. In other words, the essence of each sefirot is Ein Sof. With that, sefirot are what God’s actions are performed through, and the action of existence is spread through them.

Each of the ten sefirot have different names, and descriptions of what they represent, but ultimately, they are one true reality, which is Ein Sof. All sefirah (singular of sefirot) emanated in an order, starting from Ein Sof, and then coming from those preceding them.

The first one that emanated is Keter (Crown), called Nothingness (Ayin), because of how subtle it is, and how incomprehensible it is to us. From Keter came Chochmah (Wisdom), called Being (Yesh), because it’s the beginning of discovery and existence. It can also be called yesh me-ayin, or, being from nothingness. To reveal what exists, there had to be a third point, which is the feminine Binah (Understanding). Binah is considered feminine, because it nurtures and births the sefirot below it.

There are three realms of sefirot: the upper realm (Keter, Hokhmah, Binah), the middle realm (Chesed, Tiferet, Gevurah, Netzach, Hod, and Yesod), and the lower realm (Malchut). The sefirot in the middle realm come from specific upper realm sefirot. For example, Gevurah (Power) came from Binah. The single sefirah that emanated from the other sefirot is called Malchut (Kingdom), and it represents the realm that is from Ein Sof’s creation, which is ours. Malchut is how the sefirot can emanate to our realm. (Matt, 1996, pgs. 40-49).

Chochmah and Binah are called the father and mother. They maintain and renew the sefirot. The soul comes from Binah, and is also revitalized by the union of Chochmah and Binah. But, the way the soul can come to be is if Binah can be stimulated to act, and the only way to have that happen is through the union of Tiferet and Malchut. Their union can only happen if they are stimulated to act. The stimulation comes from people acting righteously. (Matt, 1996, pgs. 45-46) So, the way people act has a direct effect on G-d. If we act righteously, we help the unions of the sefirot come to be, and therefore we help the divine continuously create, and sustain His creation.

The sefirot are vessels through which we can see how God acts, responds, feels, and how He relates intimately with the world. Ein Sof is a representation of the profound transcendence of God. G-d is all things, but all things are not God. The Kabbalistic God is impossible to truly comprehend, because He is so grand, and so complicated, that we are only able to understand a miniscule piece of all that He is. When studying this, there has to be an understanding that any description is just a flash of something that transcends definition.

References
__Green, A. (2006). A Guide to the Zohar.” Stanford, CA: Stanford University Press.
__Matt, D. C. (1996). The Essential Kabbalah: the Heart of Jewish Mysticism.” New York: Harper Collins.

| – featured image was captured from “ATOM & EVE: THE ZOHAR / NASA LECTURES” @ https://billyphillips.com/p/atom-eve/

& Kabbalah and New Life Wisdom


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