Kısım 2 · İç Gözlem 6

Chapter SixExplains why the screen of phase four raises reflected light up to Keter, and phase three up to Hochma, etc. The reason is that the measure of reflected light is as the measure of light that could have clothed in phase four, had the screen not pushed it back. It also explains that the ten Sefirot of direct light expand from above downward, meaning the more refined among them is better, and the ten Sefirot of reflected light are from below upward, meaning that the coarser among them is better.The reflected light is divided into Sefirot according to its clothing of the Sefirot of direct light.From the aforementioned you can thoroughly understand the measure and size of that reflected light. It is no more and no less than the measure of the light that the screen pushes backwards. In other words, it is the part that was intended to expand to phase four had the screen not pushed it back. It ascended and clothed the phases of the upper light, meaning phase three, called Zeir Anpin, phase two, called Bina, phase one, called Hochma, as well as the root phase, called Keter. For this reason, phase four is regarded as having been divided in itself into those four degrees that her reflected light clothed, and which became four degrees, one above the other in the vessel of phase four herself. This is because the light that belonged to her ascended and clothed these four degrees. For this reason, phase four is regarded as their root, called the Keter of this reflected light.

The ten Sefirot of direct light are from above downward, and the ten Sefirot of reflected light—from below upward.Now there are two kinds of ten Sefirot in the emanated being: ten Sefirot from above downward, and ten Sefirot from below upward. It is so because there are ten Sefirot in the upper light, which are the root, which is called “Keter of the upper light.” Also, four phases expand from Keter: Phase one is called Hochma; phase two is called Bina; phase three is called Zeir Anpin (containing six Sefirot HGT NHY); and phase four is Malchut. Their order is from above downward, meaning from the more refined to the coarser, meaning that the more refined is also more important, and the most refined of all, namely the root, is called Keter.Following it, meaning the slightly coarser than Keter, it is called Hochma, and the coarsest, which is Malchut, the most inferior.

From below upward means that the coarser is more important.There are ten more Sefirot in the emanated being. They have an inverse relation to the ten Sefirot of the aforementioned upper light, namely the ten Sefirot of reflected light that rises from the screen in phase four. They clothe the ten Sefirot of upper light, and their order is from below upward, meaning from coarse to refined. The coarsest is of the highest merit, and the greater the refinement, the lower it is. This is an opposite order to that of the ten Sefirot of upper light.

The Malchut of direct light is the Keter of reflected light.The coarsest of all, namely phase four, is the most important, since she is the root of all these ten Sefirot of reflected light. It is so because this reflected light is no more than the part of the light that belongs only to her, and which the screen pushed back. Therefore, phase four is regarded as Keter, meaning the root.

The Malchut of reflected light is in the Keter of direct light.Phase three, which is not as coarse as phase four, is regarded as the Sefira Hochma of reflected light, meaning second in degree to Keter. Phase two, which is more refined than phase three, is regarded as the third degree from Keter, meaning Bina. Phase one, which is even more refined than phase two, is regarded as the fourth degree in merit from Keter, meaning the Sefira Zeir Anpin, consisting of six Sefirot HGT NHY. The Keter of direct light, the most refined of all, is regarded in relation to the aforementioned reflected light as only Malchut, meaning of the least merit. This is because the greater the coarseness, the greater the importance, and the greater the refinement, the lower the degree, since the degrees expand from coarse to refined. Remember that well.

Malchut consists of all ten Sefirot of reflected light.Phase four herself is also divided into ten Sefirot, meaning four phases and Keter, by the power of her reflected light that expands to ten Sefirot. It is so because phase four herself is the Keter of reflected light, namely the root, and the nine Sefirot of reflected light that expand and rise from her are her branches. It is known that all the branches are included and exist in the root. Hence, five phases are discerned in phase four herself, which are Keter and the four phases, which are from below upward.

The refinement of the screen divides phase four into five phases.Now you can understand what we have said above (Part Two, Inner Observation, Item 8). The extent of reflected light is measured by the amount of coarseness in the screen. The coarsest screen, namely the screen of phase four, reveals a complete degree up to Keter. The screen of phase three reaches only up to Hochma; the screen of phase two, only up to Bina; and the screen of phase one only up to Zeir Anpin. A screen that has not even the coarseness of phase one, which is like a root, reveals no level of light, but only Malchut. With the above explanation you will understand the aforementioned matter of refinement of the screen over the above five phases. It is the matter of the division of phase four herself into the five phases discussed here. The conduct of the screen is to ascend and be refined in these partial degrees of coarseness that exist in phase four, for a reason that we will learn henceforth.