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>My theories about what the DXM trip actually are just that, they're just theories from the mind of a 27 year old trip who has tripped DXM quite a bit since starting at age 20.
>Terrence Mckenna once said, "What is reality? Obviously, no one can say, because it isn't words." I think this perfectly describes what it feels like to try put the dxm experience into words, but nevertheless I'm going to try.
>Humans require oxygen to breathe, to survive, to thrive. This is why we make terrible fish and aliens. We can't exist in the two seemingly bottomless (but not infinitely) trenches that extend in both directions from our familiar pleasant landscapes. I'm talking about the bottom of the sea and the infinite vastness of space.
>What I believe happens in the DXM trip is that the person is taken to an actual place that exists just out of reach of the sober mind of any person who does not live in a monastery and meditates all day, for example, a zen master. In the ultimate calming of the mind, we are taken to the "in-between-all-worlds" where all structural viewpoints, biases, science, art, philosophy, experience and organisms culminate into one, for lack of a better of a word, "divine nothingness, that once experienced, can be inferred to be the true reality on which our reality simply hangs upon." The objective blank canvas that must first exist upon which our subjective life is painted upon.
>In Kabblah, there are three realities that eminate from, and compose God. 000. Ayin (Nothing; אין)
00. Ein Sof (Limitlessness; אין סוף)
0. Ohr Ein Sof (Endless Light; אור אין סוף)
Before He gave any shape to the world, before He produced any form, He was alone, without form and without resemblance to anything else. Who then can comprehend how He was before the Creation? Hence it is forbidden to lend Him any form or similitude, or even to call Him by His sacred name, or to indicate Him by a single letter or a single point... But after He created the form of the Heavenly Man, He used him as a chariot wherein to descend, and He wishes to be called after His form, which is the sacred name "YHWH".
Ein Sof, or Eyn Sof (/eɪn sɒf/, Hebrew: אין סוף), in Kabbalah, is understood as God prior to any self-manifestation in the production of any spiritual realm, probably derived from Solomon ibn Gabirol's (c. 1021 – c. 1070) term, "the Endless One" (she-en lo tiklah). Ein Sof may be translated as "unending", "(there is) no end", or infinity. It was first used by Azriel (c. 1160 – c. 1238), who, sharing the Neoplatonic belief that God can have no desire, thought, word, or action, emphasized by it the negation of any attribute. Of the Ein Sof, nothing ("Ein") can be grasped ("Sof"-limitation). It is the origin of the Ohr Ein Sof, the "Infinite Light" of paradoxical divine self-knowledge, nullified within the Ein Sof prior to creation. In Lurianic Kabbalah, the first act of creation, the Tzimtzum self "withdrawal" of God to create an "empty space", takes place from there. In Hasidic Judaism, the Tzimtzum is only the illusionary concealment of the Ohr Ein Sof, giving rise to monistic panentheism. Consequently, Hasidism focuses on the Atzmus divine essence, rooted higher within the Godhead than the Ein Sof, which is limited to infinitude, and reflected in the essence (etzem) of the Torah and the soul.
The tzimtzum or tsimtsum (Hebrew צמצום ṣimṣūm "contraction/constriction/condensation") is a term used in the Lurianic Kabbalah to explain Isaac Luria's doctrine that God began the process of creation by "contracting" his Ohr Ein Sof (infinite light) in order to allow for a "conceptual space" in which finite and seemingly independent realms could exist. This primordial initial contraction, forming a ḥālāl happānuy "vacant space" (חלל הפנוי) into which new creative light could beam, is denoted by general reference to the tzimtzum.
The ten sefirot were preceded by a stage of concealment called tzimtzum, which "allows space" for creations to perceive themselves as separate existences from their creator. The sefirot exhibit reflection in sets of triads between more exalted states of being (or "non-being," when "otherness" does not yet exist) and the lower, more mundane levels of existence:
The ten sephirot that eminate from God are as follows:
- Keter (Crown; כתר)
- Chokhmah (Wisdom; חכמה)
- Binah (Understanding; בינה)
- Chesed or Gedulah (Loving Kindness or Mercy; חסד)
- Gevurah or Din (Power or Judgement; גבורה)
- Tiferet (Beauty or Compassion; תפארת)
- Netzach (Triumph or Endurance; נצח)
- Hod (Majesty or Splendor; הוד)
- Yesod (Foundation; יסוד)
- Malkuth (Realm; מלכות)
Concerned that misinterpretation could lead to the idolatrous belief of duality or multiplicity in God, the Kabbalists frequently stress that the sefirot are bound up in the Ein Sof, and that without the Ein Sof the sefirot have no existence. However, there is an apparent contradiction, since in Kabbalah, the sefirot are sometimes called divine in themselves, despite the assertion that they are only vehicles to manifest God.