mentalblog.com comments:
Emotions are stored in the Akashic Records.
http://en.wikipedia.org/wiki/Aka.../
Akashic_Record
there is - it's called tehillim - sort of an emotional Library of Congress a repository of our fears, triumphs, sorrows, heartbreaks, etc.(Oh I forgot - that's not cool) sorry
that is a very cool David's poetry. But that is not what you feel this moment.
what a creative thought. I really have to think about that.
I think that even though emotions pass, they are still stored in our subconscious. Think of something that reminds you of a bad memory. Although you are not experiencing that bad moment, the emotions you felt at that point are dredged up again.
I am not talking about 'subconscious'. I am talking about the Gandalin's archive.
Let me begin by saying, I think you're going off the wall. You need a good mashpia.
To your question.
Every act or experience a person may have generates an energy from the Neshomo into the world, a persons own private world and as a citizen of the greater world it affects the world at large.
It is recorded on the tape of life and we hear its music in one way or the other.
a person has an innate "mind over heart" power. He has the power to control (through his mind discipline) what emotions flourishes and gives expression in his life.
He then enjoys the consequences of those emotions.
Can a person relieve old emotions?
They are there all the time (albeit sometime on deeper levels of his psyche) and if they are negative emotions, through Teshuvah he can wipe them out.
I was hoping for a kabbalistic answer.
A modern popularizer of physics such as Gerald Schroeder might say that the universe is a closed system, and nothing in the universe is ever truly lost. It may be transformed, but it is never lost.
Thus we are made up of the intense burst of light that streamed out as the big bang opened up, the light became solidified, as it were, here and there as matter, and some of that matter came alive, and then became conscious. But that (divine) light never ceases to exist. We are not only stardust, we are starlight.
All of our thoughts and emotions resonate with the universe, and remain within the universe. Perhaps they are even still accessible.
Anyway, I would still like to hear more from a kabbalistic perspective.
The Akashic Record (funny concept, but necessary without the belief in one G-d) seems to be about consciousness, not feelings and emotions.
If a Mitzvah without Ahavah or Yirah does not rise on high, then there must be a permanence to that feeling that accompanies the Mitzvah when it rises. Essentially, if Tzemach took a stroll through Atzilus, he would be walking through a library of emotions.
Don't certain words, well written, evoke certain emotions? Wouldn't that be our way of transmitting emotions?
'a stroll through Atzilus'
I will try it this afternoon and report back. But I thought the 'azmus umechcus' is here in this world. When did Guravitzer become 'tzimtzum Kepshutnik'?
It is here, it would be an internal stroll.
What about the concept that our shortcomings cause "accusers" to arise, and our mitzvos cause "defenders" to arise. Are there similar "entities" that are brought into being by thoughts and emotions?
Every emotion and thought is either an aveira or a mitzva, so they would create accusers or defenders as well.
Tzemach is looking for something very graphic and vivid, similar to the depiction of the shul stuffed so full of prayers that the Tzaddik (The Besh"t? Berditchever?) could not enter.
If you took a stroll through Atzilus, you would not find emotions. You would observe a world whose every nook and cranny oozes complete bitul. (That's assuming you could go there and remain objective.) Whereas, if you took a stroll through yetzira, you would see a world of emotions, malachim in various states of ecstacy and a few milenia's worth of energy impressions of mitzvos performed passionately by souls emobodied on earth.
Everything leaves an imprint somewhere. If not on this plane, then on another. And what goes up must come down.
They are munachim bekufsa in Atzilus, not in Yetzira. Why can't emotions and feelings be batel? You are right though, the effect can probably be seen in all four worlds. Tzemach, you're in luck. You don't have to go so far.
Guravitzer,
Are you sure that it is the kavoneis of the mitzveis that are tucked away in atzilus? I don't think that's what it is. The emotions are absorbed into the structure of either briyah or yetzirah depending on the kind of emotions they are, intellectually generated or instinctive, respectively.
Emotions are not characteristic of bitul. Does it speak about atzilus in the kavonoh p'rokim of Tanya (38-40)? I believe atzilus is only mentioned in passing as the plane of reality corresponding to the "chariot-like" service of the patriarchs.
We might speak a certain aspect of the s'char mitzvah being munoch b'kupso in atzilus, but not its attendant emotions.
The question is, where are the emotions that are not l'sheim shomayim recorded? They too "pierce firmaments." The answer to this question, I believe, is more germaine to the discussion.
what do we mean by an emotion?
a feeling for acting kind?
a feeling of anger?
if a person just "feels" in the above modes i.e. he enjoys and allows the experience to manifest itself in himself, he didn't yet express these modes in action, he has already generated an energy , aura of sorts. In the case of Kindness it's one of Chesed in the case of anger it's one of kelipah.
Where specifically can he tap in or identify these auras. It doesn't matter where exactly because Atzilus, Beriah etc, is all around, it's no where up there and is really on all levels of a physical existence this newly generated midah (good or bad).
on one level - oilom, maybe moichin is more pronounced than midois and on one level midois maybe the more felt or seen experience but they are in all oloimois. Lais pirud behai olmoh.
the affect and effect of a neshomo is all the way up to Odom Kadmon and deeper, and all the way tif tif.
It's where a person halt zich far zich alein which would determine what aspect of his generated aura-energy that he would experience, .There really is no such thing as a pure mida and nothing else, so every midoh is koilel everything at least in the form of potential.
vehinai.... ve yesh loimer,,, vedal...veduk
So where are the emotions you experienced, they are exactly where you find yourself to be.
Tony, emotions not lesheim shomayim would be sholosh kelipos hatmeyos, which can probably exist on any of the 3 olamos which have some ra (aren't sheidim in yetzira? Maybe that's where some of them go).
I am thinking of the fact that lo parcha le'eila, and if Mitzvos are munachim bekufsa un Atzilus, the attendant emotions should have to travel with them, no? If emotions only reach beriah, wouldn't the Mitzvah be stuck there?
Before Middos even come to action, they have passed through various Mitzvos - Lo Sasuru (which implies the positive as well) for one. In other words, Middos are produced by a Machshova of some sort, either out of Rotzon or Taanug passing through Sechel. At some point, a Machshova creates the emotion.
Guravitzer,
A few questions for you:
1.
אבל תורה שלא לשמה ממש, כגון להיות תלמיד חכם, וכהאי גוונא אינה עולה כלל למעלה, אפילו להיכלות ומדור המלאכים דקדושה אלא נשארת למטה בעולם הזה הגשמי, שהוא מדור הקליפות
If even Teiroh sh'lei l'shmoh remains in eilom ho'asiyoh (Tanya, ch. 40), how do you reason that inyonei haguf sh'einom l'sheim shomyaim or even hirhurei aveiroh could fare any better?
2.
Why do you keep hocking on munoch b'kupsoh b'atzilus (or kufsoh, however you want to pronounce it) when it's befeirush in Tanya that the eilom that a mitzvoh is absorbed into is determined by its kavonoh? Obviously, munoch b'kupsoh means something DIFFERENT than "porchoh l'eiloh" because it refers to mitzveis in a general way irrespective of their attendant kavoneis.
3.
What is even your point in your last comment about machshovoh creating mideis? No kidding. Tzemach's question was about regular emotions that people feel all the time. Where do they go? Do they disappear or do they live on as distinct energies and do they have a residual effect? The simple answer is, yes. It's a d'var mishnoh that everything is recorded and archived. But where is that archive and what kind of effect does it have on us, other than as evidence on yeim hadin?
Tony Montana,
I'm interested in your comment:
"The simple answer is, yes. It's a d'var mishnoh that everything is recorded and archived. But where is that archive and what kind of effect does it have on us, other than as evidence on yeim hadin?"
Can you provide the citation?
Thank you.
Pirkei Oveis (2:1)
"Rebbi said: Consider three things and you will not come to sin: Know what is above you: an eye that sees and an ear that hears, and all your deeds are recorded in the Book."
Al pi pshat, it's clear that everything is recorded somewhere in "the Book." Al pi chasidus, it's clear from this same mishnoh that everything we do has an effect in higher planes; but interestingly enough, not based on the words "all your deeds are recorded in the Book," but rather, from "Know what is above you."
The Maggid of Mezritch explained, "Da mah l'maaloh mimoch" not as "know what is above you," but rather, "Know that whatever is above, 'mimoch,' is FROM you."
Tony Montana,
Todah rabbah. It should have been obvious after all.
What we know from Har Sinai, is what the others sense and try to deduce or infer as the akashic records. What I mean is, the world is the world. The material and supernal worlds can be sensed by the human organism. With the map or blueprints given over at Har Sinai, you can know the true directions and true dimensions of things. Without them, you are like the blind men and the elephant. Thus the concept of the akashic records is undoubtedly inexact. But it corresponds to the exact knowledge that was given at Har Sinai.
The Mezritcher's explanation is particularly apt.
Guravitzer, nu, speak up.
Gandalin, what do you think of the Hayom Yom from 29, Tishrei?
A resident of Mezhibuzh had a quarrel with another. Once, while in the Baal Shem Tov's shul, he shouted that he would tear the other fellow to pieces like a fish.
The Baal Shem Tov told his pupils to hold one another's hands, and to stand near him with their eyes closed. Then he placed his holy hands on the shoulders of the two disciples next to him. Suddenly the disciples began shouting in great terror: They had seen that fellow actually dismembering his disputant.
This incident shows clearly that every thought and spoken word has an effect - either in physical form or on a spiritual plane - that can be perceived only with higher and more refined senses.
Tony, men darf shluffen oich :)...
The Mishnah says Kol Maasecho, so it doesn't help us with feelings and emotions.
The Tanya is very clear on certain things: That Kavanah is not the same as emotions, they either precede it or proceed from it, that although the average person or Tzaddik do not themselves reach the level of Atzilus, their Ahavah VeYirah Sichliim do - being that Atzilus is meyuchad with 10 Sefiros of Beriya, that Tzadikim Gedolim themselves actually reach Atzilus.
Remember that I am not debating that the emotions are in By"a, i just see sources for them being in Atzilus as well (besides for the obvious of the fact that Atzilus has 10 sefiros including Middos).
Munach Bekufsah would mean that when the Mitzvah is performed properly, as you pointed out (otherwise, it may not even leave Asiya HaGashmi), it ascends to Atzilus - but not higher.
Gandalin, I see the concept of Akashic records as being a direct result of paganism - if you believe in one G-d with all the attendant theology and theosophy, then He is the record of all beings. If not, and you believe in spirituality, then you need to invent a concept that will preclude a G-d and provide for a global spirituality and way for every person to make a difference.
guravitzer,
Tony Montana is correct in using this Mishna to support his point. The word 'maasecho' in 'kol maasecho' is an inclusive term that, by definition, has to include all three realms of activity for which one has to eventually give a din vecheshbon: machshovoh, dibbur umaaseh (in as much as there are also forbidden thoughts and forbidden utterances). 'Kol maasecho' simply means 'all you deeds' and not 'all your physical actions’.
Emotions are not Machshava.
Entertained emotions are in the realm of machshovoh, are they not?
And if entertained emotions are recorded, then their cause (pure emotions yet to be entertained) have to be entered ino the court records as 'evidence'.
Is there habeas corpus Above?
berl pops out of the woodwork. I knew if our conversation got deep and heavy enough you'd have to jump in and clarify things.
And, yes, Guravitzer, there is habeas corpus l'maaloh. The difference is that a "body" up there can be something that was ethereal and amorphous down here. They don't just log our "maasim" but "kol maasecho," which includes any of the levushim over which we were given bechiroh.
and there is preponderance of evidence above as well? Reasonable doubt?
Remember the Rebbe's sicho on the seder "din v'cheshbon" that seemingly the wording should be reversed? Bottom line, a Yisroel is soriso im elokim v'anoshim v'tuchol and no entity - even the archangels - can hold sway over him. The only psak on a Jew can be az m'paskent af zich.
Nu, then again Middos need not be presented, only Midas HaEmes.
Tony Montana,
I like the story of the BeSHT and his disciples very much. He was able to bring them to the point of seeing the impress of the thoughts and emotions in the higher worlds.
Guravitzer,
I agree that all the thoughts and emotions of the world are remembered by Hashem, but I don't understand why you think that the concept of a library or "jump drive" in which the emotions and thoughts are stored is necessarily "pagan," unless by "pagan" you mean the crude conceptions that would be formed by country folk who are trying to sort out the tumultuous and baffling experiences of life in this world (see some of the other threads) as best they can, without the sure knowledge that was graciously given in a revelation.
If every neshomo has its origin in Hashem, then Hashem obviously knows instantaneously every thought and every emotion in every neshomo, and not one is every forgotten.
The Akashic record specifically is pagan, because it removes all reference to Hashem.
2 cts. in this discussion:
regarding the effect in supernal worlds by our deeds ("mah lemaaloh mimchoh") it is also worthwhile to mention the vort of the Besht on "havayeh tzilcho" mentioned also in Rebbe's maamorim purim that the state of "shinoh" (sleep) lemaaloh was a result of the same spiritual state of sleep down below.
regarding our emotions geniza: it is worthwhile to mention the tanya chapter 29 about the lasting effect of a transgression "yichud lemaaloh nitzchi" (the same for mitzvot) and he states the same for all actions, speeches and thoughts that a person has. (even after teshuva there is "vechtossi negdi somid" in a time of that he has havdoloh).
But there it speaks more of the "pegam" impact on the soul that on the machshovoh itself; but it appears to be connected.
Lehoir also from kaf hakela for tavvoys heter.
Guravitzer,
I agree with what you are saying when you refer to the absence of Hashem in the concept of the akashic records. I am not sure if the reference to Hashem was "removed" or if it was never found. You can call it pagan or it could be "secular."
meorer, we are still looking for a source that would connect taavah-machshavah-maaseh directly to the accompanying emotion.
I am scaning thru the comments here (thanks TA for reposting) and i see one big confusion between thoughts and emotions..., and then for good measure we can throw in sentiments and ideas....in hebrew they say MA HAKESHER???
An emotion is described with ONE word. Thats it. everything else falls in other categories mentioned above. Here is a list from wikipedia:
* Acceptance, Agitation, Alarm, Amusement, Anger, Angst, Annoyance, Anticipation, Apprehension, Apathy, Awe
* Bitterness, Boredom
* Calmness, Comfort, Contentment, Confidence, Courage
* Depression, Disappointment, Discontentment, Disgust, Desire, Delight.
* Elation or Euphoria, Embarrassment, Ennui, Envy, Ecstasy
* Fear, Friendship, Frustration,
* Glee, Gladness, Gratitude, Grief, Guilt
* Hate, Happiness, Homesickness, Honor, Hope, Horror, Humility
* Impatience, Irritability
* Joy, Jealousy,
* Kindness
* Loneliness, Love, Lust, Limerence
* Modesty
* Nervousness, Negativity, Nostalgia
* Pain, Patience, Peace, Phobia, Pity, Pride
* Rage, Regret, Remorse, Resentment
* Sadness, Schadenfreude, Self-pity, Shame, Shyness, Sorrow, Shock, Suffering, Surprise, Suspense
* Terror
* Unhappiness
* Vulnerability
* Worry
http://en.wikipedia.org/wiki/
Lis...ist_of_emotions
So to answer TA's question with another question: Where does the weather go? IT JUST IS. Emotion is a chemical reaction to the perception of a series of facts, based on past experiences.
acharei levavchem ainaichem Rashi says the heart desires and leads the eyes
moach shalit al haleiv-- the mind controls the emotions-- or deeper said, influences the kind of emotions one has
simcha poiretz geder -- emotion of Simcha affects a persons entire being
Tracht gut vet zain gut-- your altitude affects reality
ahava ve yiroh yesoid kol hatoiroh -- love and fear are the basic underlying emotions that trigger every deed a person does.
bemokoim sheliboi chofetz -- enjoying what you learn affects the success of your learning
Be-emunosoi yicheh -- faith actually give physical life to a person
Can you please restate your question. Are you looking for sources where, Chazal , Chassidus, Torah??
For what-- exactly.
an emotion experienced is only the uncovering of latent powers inside the Nefesh Elokis or Bahamis.
Just like those two (nefoshois) exist and are there, making their presence felt, so too and especially true is any emotion we draw to the surface by allowing and entertaining its presence in our lives, they exist eternally.
Our choices in machshovoh / midos affects what we draw to the surface from the depth of our souls to our conscious lives. when they are kedusha they last forever and we don't want it otherwise, when they are kelipah they also last forever since they were always there, its just that on the level that you find yourself on you can either through Teshuvah not feel its existence Or G-d forbid live with it.
I think the analogy is not necessarily only to the weather, but perhaps also to music. We are able to perceive and comprehend a musical composition, in all of its complexity, emotional complexity and contrapuntal complexity, despite the fact that it never really "exists" anywhere other than in our minds. That is, each instant of sound, if disconnected from every other instant of sound in the sequence, would be meaningless without the connection made by our minds, that recognize the rhythm and the melody. This is in contrast to a painting or a photograph, which actually exists in a material form, and which can be "seen" instantaneously. Our lives are a form of music. They unfold in time, with all their emotional and contrapuntal complexity, instant by instant. Where does the music go when the performance is over? What exists of a performance at the symphony or the opera, or at a rock show, when it is over? Music, music, music.
Gandalin, you're talking about how we process the information. Tzemach is talking about reality from an objective and absolute perspective that transcends our own inability to tap into the eir ki teiv hagonuz latzaddikim to gaze across the span of history from one end to the other at once.
Your moshol describes how normal human consciousness experiences things - we hear one note at a time and put the symphony together in our heads - but not how things really are.
R' Meishe Feinstein writes in a teshuvoh in Igreis Meisheh an answer to someone asking if you can bring audio recordings of Teiroh into the bathroom (not play them there, k'muvon, just bring the tapes in there.) He answers, yes, because the tapes by themselves are not in a form in which the ideas recorded on them are recognizable to us.
Let's say you're the maggid shiur who made the tape. You can take the tape of yourself teaching Teiroh and bring it into the bathroom. YOU who have ALL of the content of the tape - and more - somewhere in your head can even be in the bathroom. But you can't give that same shiur in the bathroom.
So, if you want to pasken a din for eilom hazeh, yes, in this world, each note of the symphony disappears the moment it's played. The moments fly away and all that is left is our mental processing. But if you're talking about the bigger picture, you can't say a shiur in the bathroom.
Tony,
Thanks for your insightful interpretation. Actually, what I am trying to suggest is that although we only process the music one note at a time, there is a realm in which the music does exist, and in which each performance does exist. And not necessarily as sound waves, nor as magnetic imprints on tapes, but as the music really is, whatever that is.
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