Surrounding/Transcendent Light and Filling/Inner Light
See also: Ayin and YeshSovev means "surrounding" and Mimalei means "filling". The geometric associations of these adjectives are metaphorical. Kabbalah describes two types of light that emanate in Creation. One, called "Sovev Kol Olmin" ("Surrounding All Worlds"), is the Divine light of transcendence, rooted in the Ohr Ein Sof (primordial "Infinite Light") before the Tzimtzum of Lurianic Kabbalah. It descends through the Seder hishtalshelut (Chain of Worlds), representing Divine transcendence in each level. It could be revealed in a blessing or miracle above the vessels and limitations of that realm. Souls in their essence transcend the body and all the Worlds. Similarly, as the Zohar states that God is totally united with his Torah, the Torah is inherently transcendent in all Worlds, and each World studies it according to their mystical level of perception.
The other light, called Mimalei Kol Olmin ("Filling All Worlds") is the Divine light of immanence, rooted in the Kav (first "Ray" of light) after the Tzimtzum in Lurianic Kabbalah. This is the light that descends immanently to every level of the Chain of Worlds, itself creating every spiritual and, ultimately, physical vessel of each World. It undergoes the innumerable concealments and contractions of the second Tzimtzumim. Hasidic thought sees the ultimate advantage of this lower light, because the ultimate purpose of Creation lies in this lowest realm. Hasidism therefore rejected Jewish asceticism, seeking to utilise and mystically transform the physical into spirituality, through dveikus cleaving to God. Hasidic thought likewise describes another, higher type of miracle that is immanently invested within the physical laws of this World, without breaking them. Only a higher source rooted in the Divine essence, beyond infinite-finite duality, could unite the infinite encompassing light of Sovev within the limited invested light of Mimalei.
These terms are also related to the parallel notions of Makif ("Outer") and Pnimi ("Inner"), taught in Hasidic philosophy. Hasidism relates the esoteric spiritual structures of Kabbalah to their inner dimensions in the consciousness and perception of man. This is found in the Hasidic idea of dveikus (mystical fervour). It seeks an inner response to the Jewish mystical tradition. In the Sephirot, for example, Hasidic thought focuses on the inner motivational soul within each Sephirah, and its parallel in the spiritual psychology of man.
Read more about this topic: Ohr, Sovev/Makif and Mimalei/Pnimi
Famous quotes containing the words surrounding, transcendent, light and/or filling:
“Every winter the liquid and trembling surface of the pond, which was so sensitive to every breath, and reflected every light and shadow, becomes solid to the depth of a foot or a foot and a half, so that it will support the heaviest teams, and perchance the snow covers it to an equal depth, and it is not to be distinguished from any level field. Like the marmots in the surrounding hills, it closes its eyelids and becomes dormant for three months or more.”
—Henry David Thoreau (1817–1862)
“Through love, through hope, and faith’s transcendent dower,
We feel that we are greater than we know.”
—William Wordsworth (1770–1850)
“for beauty with sorrow
Is a burden hard to be borne:
The evening light on the foam, and the swans, there;
That music, remote, forlorn.”
—Walter De La Mare (1873–1956)
“Oh, but it is dirty!
Mthis little filling station,
oil-soaked, oil-permeated
to a disturbing, over-all
black translucency.
Be careful with that match!”
—Elizabeth Bishop (1911–1979)