Shalom shalom friends shalom shalom thank you for being here sorry for the delay in getting started we want to jump right in here session four of five I feel us going deeper and deeper in our content together that is both personal and scholarly and historical and of this
Moment self and mystical identity in 16th century cabala as always you can write questions or thoughts in the chat um or you can wait towards the conversation towards the end um and um Alex will just put professor fishbain in the bio in the chat again even though you know his
Background just in case you want to refresher and especially refresher on his books if which you may want to check out and with that Professor fishbane thank you for being back for session four of five thank you R schi and great to see everybody uh again and uh as we
As we J as we journey into the meaning of the of the of the self in Jewish mysticism last time if you recall when we when we when we last met our hero uh we were uh we we encountered um the thought of mordo in tomora on um the the
Theme of um of love compassion empathy of the in there the 13 attributes of compassion as they flow into the lower spot and as ourselves as our indivi as our individual um as our individual person um personal identity is formed as s Elohim as the image of
God in the sense of um actions character traits anti encourages us to to meet to meet everyone with a sh with The Shining face of compassion The Shining face of of love and soothing and um to first uh to First bring that um to First bring that to um to Consciousness uh in
Ourselves right if we recall um if we recall there is first that moment of of the sweetening of the judgmental forces or or what that also means in history of kabala is the the sweetening or the softening of the Demonic forces because they did live in medieval in
Early modern times of course um and I thought um I thought that today before we turn uh further into this theme and then also to see how this plays out in both um in both Traditions attributed to Isaac Lura the the AR and and also that of um of
The isah harwitz um to approach this the text from the tomor the tomor piece of of the your forehead should not be tense at all but should resemble the forehead of the will through the lens of some spiritual practice to get us um uh to get us oriented toward toward
This uh also in in a in a in a meditative awareness uh type of Type of Way um so just to recall the first the the text as as he articulates it and then maybe we’ll we’ll um we’ll try it for for a moment with um with some deep
Breaths and some and some relaxing of our of our of our own foreheads and and see how that affects our our own emotions right because part part of part of this is is is a kind of Confluence uh of this of of the of both last session and this session the
Confluence of prescription of an ideals of moral practice and piety and the description and prescription of emotions and sensation and feeling States um and how that relates to the nature of selfhood right that’s to say what is the what is the role of right there are all these different dimensions
That we’re exploring and um and and they will they will also eventually be chap chapters or sub chapter chapters of of the of the event of the eventual book that years down the line um but part of that is also part of what makes us human part of what
Defines uh personal identity is um is the nature of feeling and emotion and the relationship of emotion to mind right there I mentioned last time also um how how significant um that connection is for um in the thought of um in the thought of uh Martha um
Nusound um in her both in her upheavals of thought the intelligence of emotions in other words what’s the relationship between emotion specifically empathy and compassion and love to moral judg judgement and um and virtue um and also in her um a short a shorter but also very important book Al
Also actually I mean shorter is shorter is relative because because upheavals of thought is about 800 pages and this this right uh this called political political emotions why love matters for justice I met mentioned that last time as well so so part of our question here is also what is the relationship between
Becoming conscious of our emotions or cultivating certain states of emotion and feeling and the mind in in how we make uh certain types of ethical decisions in the context here of also of mystical piety and the emulation of the Divine realization of Salim image of God right so this B bottom of page
84 from the essential cabala in in the in the in the PDF of C veror on Ling compassion your forehead your met should not be tense at all but rather always resemble the forehead of the will with a capital W meaning the which the first F often referred to as
Raton also in the calistic sources so that you soothe everyone right and and this is this this seems to be both right a um a moment of um a moment of self care to uh to a certain extent right a moment of of um of of of calming calming
Down our own self our own selves right this this moment of self-compassion um self soothing right um and then all and then and and and even giving ourselves a Little Love a Little nurturance here I’m also thinking I think I mentioned last time of of the techniques articulated by Tara Brock um
In herook radical radical acceptance and radical compassion uh which adapts VAR Buddhist teachings about um about ultimately culminating in she has an acronym that she calls rain recognize allow investigate nurture and the last is kind of a nurturing right right sort of being able to say I feel this difficult
Feeling at this moment let’s say in this case anger um and um and and to be able to soothe oneself and to be able to say that it’s okay and to be present in that emotion and we talked also last time about how about how this about how this
Source of the purest compassion of the 13 attributes of compassion can flow down in God into all of the different s the different dimension of divinity including de right the left side of the that is to say the force of of severity of Judgment of harshness right which is sometimes
Necessary but but we spoke about last time how can we how can we do that with the grounding of empathy and compassion and we talked about how that how that might mean not allowing ourselves to lose our Humanity to lose our our ability to be
Centered um ultimately in in in the in a a human or a human oriented ra right he says even if you come across angry people soothe and calm them with your Good Will and of course it’s not always possible for the forehead of the will constantly accepts and soothes the harsh
Powers reintegrating them as we talked about before right how do we take in those feelings of harshness or of Rage or anger and soothe them in these in these Tranquil Waters of RA we mentioned last time so uh so what I’d like us to try for a few
Moments um is uh to to start with um to start with a um briefly with a with a breathing technique derived from pranayama yoga of um 478 that is to say 4 count inhale seven count hold and an eight count exhale through the mouth with pursed lips of
Course this is all dependent on um how how you feel individually physically right so don’t don’t do anything that’s that you’re not comfortable with or or modify it as necessary but to let us imagine perhaps uh and perhaps to perhaps to give it a a little bit of a a
Little bit of a um further Jewish twist uh we might imagine the inhale of the four through um ideally through the through the nose through the nostrils as the um the inhalation of the four worlds of becoming of the of the in of easily remembered by the acronym AB um emanation
Creation formation and making moving from abstraction to concreteness moving from the most TR Transcendent to the most imminent the seven right after you inhale deeply taking that breath of that breath of creative life if if if the four is the is the is is the is the represents Divine creating and creation
It’s also human becoming and and World Life Force so inhaling that Divine Life Force and then letting it sit in you and and and spread out in you um like the seven days of the week right the to count of seven culminating in in a in an
Inner Shabbat if you will and then as we exhale to the count of eight since we’re just about to come to Kaneka let’s imagine those those that that exhale of eight as um as like the uh the the the the eight the eight the eight lights the
Eight days the eight um the eight moments of of Illumination the reminder of of the of the Miracle of Life and the m and miracles in our world and that and that exhalation um at least at least as I’ve at least as I’ve learned it uh this
Is this is more this is more of the um supplemental amateur side of of of of what I have to offer you but hopefully we can integrate it um is that is that the exhalation calms the parasympathetic nervous system right so so it’s also a
Moment of of that calming down so the so the so as as we exhale we’re also Imagining the moment of releasing that tension right so so because we’re going to connect this afterwards to the relaxing of the forehead that we see in Cordo uh so let’s let’s let’s start by
By practicing the uh the breathing for just for just a few moments um and first I’ll count for you and then I then I will join you so so uh so sit yourself in a in a in a a comfort comfortable position close your eyes if you if you
Wish or not you could open your your your your palms upward resting them on your lap or or wherever as a gesture OFA of Prayer of Supplication and we’re first going to inhale in through through the nose if possible so in 2 3
4 hold 2 3 4 five 6 7 and out to 3 4 5 6 7 8 in 2 3 4 hold 2 3 4 five 6 7 and out 2 3 4 five 6 7 eight and now I’ll join you in and keep the breathing cycle going and as you do it
Imagine that the life force of divinity is flowing flowing through you flowing through you from K The Source the source of all life breath and compassion and Rahim and it’s held inside you spreading out like the seven days of the week into Shabbat and flowing out of you as the Miracle of Life
And now in keeping as you continue as you continue to breathe in that Rhythm or you could also shift to just inhaling to four and exhaling to seven exhaling to to eight bring your mind to your forehead like Cordo advises us and imagine imagine it imagine it relaxing all of
The tension in your forehead relaxing and releasing all of the deing all of the tensions and judgments that we carry in our lives toward others toward ourselves releasing the tension of anger or harshness or severity and just tuning in to raim to compassion just like just like thehead of the will of
That contains the and send that Rahim into your own heart first and feel it in your own relaxed forehead that you not be filled that I not be filled with anger and judgment toward others but rather that I be filled with empathy and the ability to love and soothe my fellow human being
Feel that the light of ker flowing through your your calmed forehead where Deo says should take in those harsh Powers those deing reintegrating them calming them soothing them and so like God does that so should you soothe as as as one who is created with Elohim in the image
Of God so should you soothe those overwhelmed by anger induce them with your good will drawing on great wisdom to extinguish their anger before it transgresses the boundary and causes damage God forbid model yourself on the will model yourself on keter on that state of calm and compassion and
Love which emanates from the wondrous wisdom in the forehead of the ancient one of the ATI of the atka which is the Transcendent another Transcendent another name for the Transcendent dimension of kyomi where from where it soothes everything and derived from thato says the power to be genial and
Kind to others because if your character is somewhat harsh people will not be soothed and he also talks about other elements of sensation right you should all you should tune your ears to hear the good and and and not let in the rumors and the gossip of according to the secret of sublime
Listening which is quite striking going to the secret of sublime listening right that we attune ourselves to be able to listen for kindness and good and not let in the L the rumors and the gossip and the and the judgmental talk and he says there no harsh shouting
Enters no tongue of evil no l leaves a a blemish listen only to positive useful things not to things that provoke anger right so how this this this could this could almost be a a a version of cabalistic um meditations and meditation and cognitive behavioral therapy right
To to f to focus in on on the positive useful practical takeaways of of these moments and not the things that will provoke anger and so too with another element of your sensation we talking about emotion and sensation and how it relates to the Mind contemplation and mindfulness you should be aware
Of your sight of your eyes and don’t gaze at anything disgraceful but you should always be open to notice those who suffer always be open to notice to see those who suffer and to be compassionate toward a per to toward toward them as much as possible and when you see a poor person’s
Suffering do not close your eyes in the slightest right so here here’s where here’s where emotion and sensation and moral decision making emerge right as hard as this is right and and I know that this is such a central feature of of of the
Work that RI does Val b m does in a broader in its broad it broader sense and it’s and it’s practical work right keep your eyes open keep your gaze attuned to those who are suffering those who those who need you it says in the Zohar that that that
That an an ideal righteous person uh is see sees someone um suffering someone homeless someone hungry someone in pain and is and is Ash right that you that you are able to gaze you’re able to you’re able to to look directly at the suffering and therefore both to humanize the person in
The moment of D in the moment of encounter and also to not hide ourselves from from that suffering right which is easier said than done right when we when when we’re walking down the city street or whatever street it might be and and and and that might be a constant or that
Might be something frequent right how how will you how will I look into the face of the person suffering and take that as an imperative like levinas says and we’ll see this uh also a little in in a moment that see the vulnerability of the other as the face
Of God shining through to you and your face should always be shining welcome each person with a friendly countenance right we can never underestimate the power of of a smile of of a face of a face of kindness and softness toward another person and not harshness and shining the kind of a kind
Of blessing blessing light right as opposed to the redness and harsh judgment so that whoever looks at you will find only joy and friendly expression right of course these are these are these are aspirational these are these are these are intentions these are kavanot just like it’s just like
They they cavote also with prayer right can we always be centered and F focused upon God can we always fulfill these hard ideals but even the even even seeing it as aspirational and intentional is deeply significant because it moves us to ground our ethical practice here also in a very devotional mystical Sal
Elohim practice and again with sensation all of these are embodied Sensations right bringing our mind to our forehead bringing our mind to our to our eyes and our ears and our speech and our and how we hold ourselves your mouth should produce nothing but good the words you should
You speak should be Torah and an expression of Good Will Never generate angry or ugly words curses or nonsense right good luck to all of us in that but that’s but it’s also it’s also aspirational right so maybe when we maybe when we um forgive ourselves for
Being human and falling into some of that sometimes that we that this can be a recalibration to try to realign try to realign ourselves right and you and in this sense like an emulation of the Divine your mouth let your mouth resemble the upper mouth of divinity right this is
Kind of an anthropic superhuman like vision of divinity um or as I as I as I think I said last time also it’s also very much theomorphic right we are we are we are form manifestations of divinity so of course we have a mouth that speaks and
Ears that hear and eyes that see and a forehead that needs calming and it and and they are let’s at least say symbolic or me or metonic representative of that upper mystery of divinity speak positively always with benevolent words right so this is these are these are these are these are these
Are deeply um deeply challenging aspirations but the question is how can we realize our creativist but mohim which civo says is not simply about um uh simply about literal isomorphism right parallel forms above and below but it’s about how do we take that idea of the upper form
Almost in a in a platonic Plato likee sense of the ideal form and manifest it in our actions below so that we so that we bring our attention to to a loving calming releasing of tension and absor and absorbing and calming in the Tranquil Waters of our of our furrowed brow like
The like the forehead of K above to calm the deaning to calm the judgments to calm the severity right which we all need in these days and in all days and that’s what it is to try to be like God in a in a moral mystical sense according to according to C
Ofo um and that and that is true um that is true uh also for all the ways in which we become conscious of our different Sensations right how do we how do we see right that our that that we should that we should um both not look at let’s say the
Disgrace of or the embar the shame of others but but to but keep our eyes open to the suffering that is before us in a sense of the way in which it calls us as a moral imperative that itself is also a mystical devotional moment where I’m
Realizing my my I’m realizing God on Earth as it were in my actions and and aware of what I of what I hear right do I do I let in the slander or the lonar or the gossip or the judge or even if it’s true the Jud the Jud the
Judgments the harsh things about other people or do I try to listen for the good and do I try to speak the good so with with with with that in with that in in mind um I’d like us to turn uh to this imper this imperative of Love um in um in the
Text uh that I that I believe was distributed last time also um the one from lanic practices of safid spirituality right you got that one the from the fine um so that so that’s um and and and and let’s let’s go down to the um first you have you have
You have here this introduction about Isaac luri if you want to and and his and his practices and his Circle if you want to fill in a little bit of the background of your of of the of the of your knowledge out outside of our time together so that that might that might
Uh help you and it’s a wonderful volume in in general safid spirituality part of the classics of Western spirituality series and kind of interfaith ecumenical um series of of many many translations of spiritual mystical works from different faiths and uh there are number there are a number of different the
Number of different uh there number of different uh pieces here in the ethical and P itic um customs of Isaac Lura but but I want us to along the lines of of what we were just talking about to turn to um the paragraph that’s marked number
Five which is on um page seven of the PDF page 66 of safid spirituality um and maybe we can have a volunteer to um to read uh the first paragraph and then starting with before an individual begins to pray in the synagogue and then and then um we can have another
Volunteer to read the second one who’d like to read the first um paragraph that that includes nothing less than from from Leviticus 1918 before an individual begins to pray in the synagogue he must take upon himself the precept and thou shalt love thy neighbor as thyself yes and this and this is so
These are teachings that vital Kim V is transmitting in the name of his teacher Isaac Laura right Laura himself wrote very little um but these are teachings that he heard him transmit um so so so so it’s important to note before person begins to pray in
The synagogue right so in this in the this is going to be in the communal context one needs to take upon oneself the the positive commandment right pre precept is almost uh um is I want to I want to say it a little bit more strongly right it’s to take take upon
Oneself the say the the imperative the positive commandment of before you pray and he should concentrate or one should concentrate and he shall con should concentrate upon loving every member of the House of Israel as he loves himself on account of which his Prayer Will ascend bound up with all the prayers of
Israel by this means his soul will be able to rise above and affect tikun which mean right which means a kind of cabalistic repair of the upper Realms of divinity and and though uh it’s clear it’s clear what what Lura meant here himself right in terms of
Talking about a is of of of of a kind of inner Jewish Community uh intention um I myself would would would like to see this as as a as a as a broad as a broader um imperative uh regarding one’s fellow human being right so so um and and this this notion
Of of right you shall love you shall love your fellow your your neighbor or your fellow person your friend um as you love yourself does that mean as much as you love yourself and that that means that self love and egoism is uh is there’s an awareness
That that that uh maybe it’s because of our survival Instinct right uh that uh that um that there is there is an element of selflove or the ability to love oneself that’s that’s not not a bad thing it’s a good thing right but it’s
But um but the but the idea is to have that love and compassion for others um as much as as much as we see this in our um in ourselves right and that should happen before one begins to pray and on account of that act of taking upon that mitzvah
Of of the right the the the Commandment the imperative to love which which which and and in a text that we that we we likely won’t won’t necessarily get to uh get to uhh today um Isaiah harowitz a slightly later thinker who integrates a lot of different elements of of um of
Previous spat thinkers talks about of you shall love your fellow your neighbor your fellow human being as yourself as much as yourself right kind of mutuality and in that in that imperative commanded sense as as one love with the love of God it’s it’s the same thing
As we find in the that you shall love the Lord your God right he says he says there uh that the two of them are joined together as one love and when you and when you perform one of one of those loves you are also performing the
Other right which which both bber and and and levinas to early 20th century thinkers say that that’s that that when we engage in that encounter with the face of the other and and heed the moral imperative and commandment to love the other and uh that we are also
Encountering the very face of the very face of God and that and that will enable one to pray authentically right it’s on account of that that one’s Prayer Will Ascend because there was a notion in in both early um Jewish mysticism from the time of the rabbis of the ancient rabbis and then
Also here that the prayers of Israel Ascend to the Divine realm and in and in the in the kazal context in the s in ancient sages context there is the Angel metatrone who is metatrone in Greek where’s Before the Throne he weaves all those prayers into a kind of Garland
Crown like the Greeks used to wear that that that is placed upon the head of God those are the prayers of Israel but here right it’s that the prayer the prayers will will Ascend above they will they will right as you speak them they they float up like like
This instead of the smoke of sacrifice it’s like the breath of our the breath of our of our prayers and our speech that Ascend above and that are bound together with the other prayers of Israel and the and the other prayers of the people with whom we are praying and if we broaden
This the other prayers of of all people and by this means the person’s soul will be able to rise above and affect tun like tun be able to affect a kind of repair and Harmony and restoration of the Divine um David uh I think you had a question
Or comment about about this particular uh piece before before we go to the next par the next paragraph right yes yes thank you I I don’t know whether this is purposeful uh or or not but we we’ve got the trans we’ve got the words from Torah and then
We re then uh let’s see then then fine seems to uh uh yeah then find seems to restate them slightly differently uh underneath so first we say uh Thou shalt love thy neighbor as thyself from Torah and then we say we should concentrate on loving every member of
The House of Israel as he loves himself now these are similar but to me they’re not the same again don’t know whether that’s purposeful uh or sloppy but to me when you love your neighbor as yourself essentially you are loving that same Oneness that is your Source your essence
In your neighbor so you’re going back you’re you’re going back from the diversity of Life uh to the to the source that we all share and we and we love the neighbor as thyself we we go back to the single self from which we all came then we say it
Differently we love every member of the House of Israel as he loves himself now you’re repeating Duality okay I love myself this way I love the other person the way I love myself and we’ve got a different message going on um they’re similar uh but they’re not the same do you
Is can you comment on on on whether the the differences there are from what you can gather purposeful or or maybe a little bit sloppy um so I I C I certainly wouldn’t I certainly wouldn’t say sloppy I would I would say um that it’s it’s an it’s
Probably an attempt to be uh faithful to the particular Hebrew of of the VRA verse um in contrast to how articulated I don’t I I I don’t have the um the V Hebrew before me but could be translated in a number of different ways I think right it could be
It could it could be as thyself K it could be um uh it could be um draw drawing back to to that act of Love of you should you should we and and certainly certainly the way that verse was um was understood let’s say in the
School of Hillel and then we see this also in as I mentioned last time in the in um in the Jesus movement in early Christianity right in The Sermon on the Mount right because because the the F the famous teaching of Hillel is um is building upon it’s essentially to say um right
That which is hateful to you do not do unto somebody else right which is also what we um hopefully hopefully teach our four and five year olds um sometimes successfully and we need to teach it to ourselves as well um and and I think so
I think it’s I think it’s a bit of both I think I think you’re touching uh very very nicely on on both dimensions right on the one hand uh going back to what we talked about last time about the idea that all of us right in the cabalistic theory of souls
Or at least as I understand it we are all derived from from adamar shown in a in a metaphysical sense right we’re all drawn from that light of that one original gargantuan body of light um and therefore we are all we are all fellow um members of of the bo of of of
The body if you will right and and and actually and actually um uh luri vital is gonna is gonna say something about this that that speaks to community and fellowship in the next paragraph that I think perhaps will actually help us clarify this or open this up um uh so so
Maybe maybe we can maybe we can first get a a second reader to read and especially when it comes to and then we can tie them together um those are very very important points would would would somebody like to pick up uh pick up there or or I’m
Sure or David is welcome to continue to whichever whatever people would like great um and especially when it comes to the love for one’s Associates who study Torah with one another each and every person must bind himself to the others as if he were one limb within the body of his
Fellowship this is particularly important when an individual possesses the knowledge and mystical Insight with which to understand and apprehend his friend’s soul and there should be one among them in distress all must take it upon themselves to share his trouble whether it has to do with some illness or with his children God
Forbid and they must pray on his behalf likewise in all one’s prayers and petitions one should be mindful of his fellows my teacher of blessed memory took great care to caution me about The Love which we ought to Bear toward our Associates the members of our Brotherhood right so
You can see from that last um line uh and thank you we we see from that last line right right this is vetal saying my teacher uh Isaac Lu of blessed memory right also showing when this was written written after his death took great care to caution me about The Love About to
Bear toward our Associates or really or really it it it may actually be um the because they talked about in the Zohar it’s referred to as as as the in Aramaic right so the kind of sacred mystical fellowship and and the term and was used quite quite um extensively in this 16th century
Literature uh and actually uh uh Larry Lawrence fine edited a book that I contributed to called friendship in Jewish history uh and culture and thought um some version of that of that Jewish history some some version of that title my my essay there is on God in the god
In the face of the other mystical friendship in the Zohar um and and this this this idea he and this and this also relates I think to what you were saying David of um of uh that one that each and every person must bind themselves to the
Others let’s say to the other spiritual Friends of the fellowship of of the of that of that mystical kab as um as if he were one limb within the body of this Fellowship as if that person were one limb within the body of this Fellowship right so we are we are
The the fellowship itself the community itself even if it’s a micro Community a a fraternity of sorts A brotherhood which was which was actually quite common in the history of spirituality that you had brotherhoods of pietists um and and in some cases Sisterhood but it was but it was but
That was a little bit less common um unfortunately as least as far as we know and and certainly the cavalis spoke about this in terms of um of a kind of small group of fellow um fellow Mystics and fellow um spiritual Seekers um who who are bound up with one
Another’s concerns right and they are they their their empathy is such that that they they feel the pain and the distress um of of someone else and they pray on their behalf or they share in their in their their joy and that’s and that’s also what it means to
Say um especially when it comes to love of one’s Associates or or or friends who study Torah with one another and who pray with one another right about about the fellowship and that’s and that’s I think exactly what it means when it says that that that before one
Begins to pray with this fellowship with this community let’s think about it more broadly one should take upon oneself this imperative of which could be I think um explained um in in a number of ways as you as you alluded to as you alluded to David right um and and as I mentioned
With regard to the SCH the of Isaiah har in late 16th early 17th century that the love of one’s fellow and the love of God are bound up one with the other right it wasn’t it wasn’t um this was this wasn’t um uh first articulated in in um l in lame Miz
Right to see to see to see uhh the face of another to see God see the face of another see the face of God right uh the same idea and that and that as Le us says the French Jewish philosopher ethics is the spiritual Optics when I
When I engage in a in moral posture then there is this spiritual presence of God God becomes present to me in the moment of my realization of the moral expression of that imperative to love the other and that’s why are truly one love and also why as
As vital says in the name of laa here that you first need to take upon one yourself that imperative Mitzvah that that mitv say of you shall love you shall love one’s neighbor ones fellow um um as if they were yourself or as much as you love yourself or as your as
Yourself right in all those different dimensions right because we are because we are connected it says as as the as different limbs of the body of the fellowship um so any any any kind of concluding thoughts or or questions or observations about about those sources and ideas that that people might be having
Uh no thank you for that and I you know sloppy was not the right word to use I I think he was I and I retract that I think he was just trying to U bring Point ac across from a couple of different perspectives there are two
Separate messages here uh I think I think he slides over them without describing that they are slightly different which would have added some depth but but essentially I think he’s saying the same thing so thank you for that yeah um ABS absolutely absolutely um uh Beth in a way the point that David
Just made is highlighting two different but complimentary understandings of God one is that God is imminent in all things and the other is the idea that God is somehow separate from us and Transcendent from us and I would say just speaking from my own doing experience since we’re talking about um prayer
Here when I doen I’m not parsing the philosophy behind my words I’m singing the words and it’s um a felt experience and not a um I’m not trying to wrestle with the Hebrew with exactitude and I’m not sure what point I’m trying to make here I guess what I’m saying is
I think having both and is imminently plausible and reasonable and um I guess that’s what I wanted to communicate de yeah yeah no wonderful and and and I I think I I think I think that it’s right I think there are a lot there are
A lot of ways in which this is taken in in different elements of the tradition and and bringing it back also to that teaching that comes from the school of Hillel and then that became um even even more famous once Christianity uh became the Roman Empire right but but but was certainly was
Certainly important um in the teachings of Jesus of Nazareth who clearly was in the school of Hillel to some extent right what does it mean will state in the negative right is that which is hateful to you don’t do to another person or that which you that which you
Would want or that or that or that or that which feels loving to you you should give to another another person um so U so I’m I’m mindful of the time um and we we we uh I’ll I’ll turn I’ll turn it to Alex in just a second I
I I just want to say that next next time which I think is our our last session we’re going to be looking at at one last aspect of the self um a a a very intriguing one which which I actually just recently published an essay about
And we’ll look at some sections from on mystical autobiography in 16th century that is to say um written documents about about self introspection and how that also in as we’re going to see relates to articulation of feeling and emotion and and and the passages that we’re going to
Look at in particular are going to be from are going to be from um the famous RAB yfo right of Fame but here this was in his MIM his his wild and trippy uh mystical diary and maybe a piece from cord we’ll see but we’ll be looking at we’ll be looking at
Kind of the life writing genre of um um right sometimes called life writing ego documents autobiography there’s like so many different critical terms but it’s you know Diaries whatnot Alex thank you so much Professor fishan uh thank you all for joining us again today and we look forward to uh
Session five next week um thanks very much see you next week
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