I understand that most of my recent philosophical focus has concentrated in Yesod-Malchut within the world of Beriyah, which corresponds with Keter-Da’at within the world of Yetzirah. This is where the plurality of Yetzirah’s forms converge and are constrained by the supraformal Absolute.

(The closest thing we can have to “absolute truth” are truths which are faithful to the supraformal Absolute as they grasp whatever content they comprehend. We can clearly and consistently comprehend all kinds of forms, but only some of these help us maintain our roots in transcendent reality. Many, in fact, sever these roots, in order to grasp more comprehensively, clearly or consistently. This is what Technic systematically, methodically does, in fact.)

Prior to this, I focused on Yesod-Malchut within the world of Yetzirah and Keter-Da’at of the world of Assiyah. This is where the “Everso” eversion occurs. This is where subjective potential “concavity” manifests in actual grasping of “convex” objects of experience — where intentionality finds intentional objects. Those material objects we call “objectively real” are the entities of Malchut in the world of Assiyah. And the truths we call “subjective” are, in fact, the imaginative and emotional objects of Yesod, Hod, Netzach, Tif’eret, Geverah and Chesed. The purely conceptual, abstract objects of modern philosophy reach up into Beriyah and Chokhmah within Assiyah. Modern theology extends to Keter within Assiyah.

Assiyah is objective top to bottom, and even what it calls “subjective” (meaning “nonmaterial”) is, in terms of form, objective.

Yetzirah, though essentially formal, is formation — the act of forming — the How of formation. We cannot understand formation in direct formal terms. New terms — new How and new What — are needed to get at this level of truth. The Tree of Yetzirah is known by its objective fruits in Assiyah. Yetzirah conceives and enwords, and manifests an enworldment of Assiyah.

When it seems that we inhabit different worlds, this is because we enworld Malchut by different states of Yetzirah.

And when it seems that some of these worlds are nihilistic, alienated and alienating (or to themselves, uncompromisingly scientific, rigorous, and fully in touch with objective reality) and others of these worlds are saturated with meaning and divine light (or to others subjective, irrational, fantastical, retrograde, woowoo or dogmatic), this is because some enworldments are focused solely on Assiyah, where others are focused primarily or exclusively on Beriyah.

Judaism tries to enworld transparently between Beriyah and Assiyah. A transparent Yetzirah is angelic, in its proper sense. A Yetzirah that attempts ultimacy and autonomy (from Beriyah) is ideological.

Yetzirah, alone with Assiyah, without Beriyah, seems pluralistic. The question is only what conceptual systems — Kuhnian paradigms — can adequately organize our material actualities so we can understand and control matter.

Things get considerably more complex and constrained if we consider the subjective effect of our paradigms. Do they flood reality with meaning, beauty and hope, or do they drain it of meaning and drown us in despair? This is a function of Yetzirah’s relationship with Beriyah. Now the question is whether our conceptual systems organize our material actualities together with a relationship with the Divine One of whom we are an organic part.

One way I have expressed this is that, since the Enlightenment, we have focused exclusively on the What and the How of our experience, and bracketed the Why. Scientific method excludes all Why considerations. Liberal-Democracies proceduralize public life, and relegate all meaning to the private realm of home, business and faith community.

This moment in history witnesses a popular implosion of nihilism. It seems most people cannot find meaning in the condition we’ve created for ourselves — the enworldment of Technic, the enworldment that capitalism and communism alike enworld and inhabit — both uncritically, unconsciously and with pseudo-divine omniscience.