While we are seeing, our eye is excluded from our field of vision. While we are thinking, our mind is excluded from our field of thought. While we are receiving a given world, our receptivity is excluded from the field of givens. Only in reflection does our eye see an eye, does our mind know a mind, does our receptivity receive itself as a given.

So, reflecting on Jacob’s Ladder:

The excluded Da’at d’Assiah is named Nefesh.

The excluded Da’at d’Yetzirah is named Ruach.

The excluded Da’at d’Beriah is named Neshamah.

The excluded Da’at d’Atzilut is named Chayah.

Nefesh receives the givens of Sefirot d’Assiyah in pshat comprehension.

Ruach receives the givens of Sefirot d’Yetzirah in remez participation.

Neshamah receives the givens of Sefirot d’Beriah in drash sourcehood, revealed from Ayin, ex nihilo.

Chayah receives the givens of Sefirot d’Atzilut in sod luminance.

While we are seeing, we focus on our given field of vision, but we are ambiently aware that this is only a part of what can be seen in the visible world. While we are thinking, we focus on our given field of thought, but we are ambiently aware that this is only a part of what can be thought in the intelligible world. While we are receiving a given world, we focus on our given field of revelations, but we are ambiently aware that this is only a partial disclosure of this given world, and worlds beyond this, to whom, in whom we belong.

Behind and beyond the excluded subject is more, infinitely more, absolutely more.