A map to a pathway:<\/p>\n
Dear You[1]<\/sup><\/a>,<\/p>\n We can tell each other how our life has been, which in essence (and writ small) is a tiny postcard, or map of where\/what we\u2019ve done and how we got there.<\/p>\n The Earth is a single globe, and everything is One (everyone understands this in their own way, but we mostly agree that All is Greater than the self which separates itself from it).<\/p>\n This means that every map in some way relates to any other, and so too, every life\u2019s journey to each other.<\/p>\n Maps can contain Legends: codes and colours for increasing the amount of information: not only can we describe hills, but we can tell the difference from mountains. Learning to see deeper into a map \u2013 on paper, or an other\u2019s life \u2013 is the true axis of discovery (which is to say: the surface of life\u2019s endeavours are the media, not the message, of life\u2019s sparks of satisfaction).<\/p>\n Here is a legend – <\/span>:<\/p>\n [Not included, but optional: read Tetzaveh<\/em> and Notes on Hindu psychological hermeneutics<\/p>\n I once heard of a dream in which every door opened onto a challenge, and behind the final door, when opened by the dreamer, stood themselves. \u201cI am the last challenge.\u201d<\/p>\n Introduction: The setting:<\/p>\n Purim tells the story of a kingdom which is the setting for danger. It is the danger of losing our unlimited nature. The risk is not<\/em> that we are limited; the risk is that we limit ourselves<\/em>. It tells this story through the age-old story of life: over-coming each hurdle the world places before our feet (like a gallow[3]<\/sup><\/a>).<\/p>\n The countries of the kingdom[4]<\/sup><\/a> in Esther are described as \u201cHodu to Kush\u201d & 127 in number, which is taught to unravel some its complexity by also being described in terms of tax and islands[5]<\/sup><\/a>. In a moment<\/p>\n [Brain\/storm:<\/p>\n Synopsis:<\/p>\n \u05d0\u05b2\u05d7\u05b7\u05e9\u05b0\u05c1\u05d5\u05b5\u05e8\u05d5\u05b9\u05e9\u05c1 [200]\n[300]\n[400]\n [5]\n[6]\n[7]\n [100]\n[200]\n[300]\n [5]\n[6]\n[7]\n[400]\n [200]\n[300]\n [1]([2]\/[3])<\/p>\n [8]([9])<\/p>\n [8]-[300]-[6]\n [300]\n ||<\/p>\n [6]([10])<\/p>\n [200]^[2]\n ||<\/p>\n [60]-300-[1]\n [300]\\\\[3]\n Can look at Achashverosh in different ways. In this era, it is curious to emphasize the aspect of self which aims at unity (vav in space of 10, 100, and shin in space of 100). Can tell it as this story: The analogy with multiculturalism should not be taken too far: [1]<\/sup><\/a> CONNECT THIS TO ANI<\/em> vs ATA<\/em> re HAMAN vs ACHASHVEROSH (SHAUL vs DAVID; but also WOMAN in ALL (incl. MEN) & SHLOMO in ACHASHVEROSH (or EZRA vs MORDECHAI in MEMUCHAN)<\/p>\n [2]<\/sup><\/a> Minor example: the uniting force within the expression (aleph-shin<\/em>, uniting force within the expression of a fire, e.g. flame) releases an expression which shows itself as the possibilities upon which the expression occurs (aleph-vav-reish<\/em>, the expression of light onto a surface reveals the possibilities within that surface).<\/p>\n [3]<\/sup><\/a> The feet (raglayim<\/em>) can represent that aspect of life which is \u201cdragged along with our motivating cogitations and preferences\u201d including the habits<\/em> and external chained consequences<\/em> of life. Here I mix metaphors, but the gallow as a tree can be summarized as \u201cThe gifts of the world being used instead as cages\u201d.<\/p>\n [4]<\/sup><\/a> It is possible to see the world (wisdom) as though the world were a reflection of the internal landscape. It doesn\u2019t map in a simple way, it might not be possible to see that that tree<\/em> is this range of mind<\/em>, but it is nonetheless possible to look at that tree as some range of mind<\/em>. This can be explored through different modalities of extroversion, e.g. \u201cthe people in my life reflect characters within my psyche\u201d; \u201cthe geological terrestrium reflects that garden within my ego\u2019s self-determination\u201d.<\/p>\n [5]<\/sup><\/a> http:\/\/www.chabad.org\/library\/bible_cdo\/aid\/16483#v=1<\/a><\/p>\n [6]<\/sup><\/a> Cf. http:\/\/www.chabad.org\/kabbalah\/article_cdo\/aid\/778413\/jewish\/Purim-and-the-Secret-of-Wine.htm<\/a><\/p>\n [7]<\/sup><\/a> Cf http:\/\/www.chabad.org\/kabbalah\/article_cdo\/aid\/778414\/jewish\/Waking-the-King.htm<\/a> re tzaddik-vav-mem<\/em>, cf. Letters achashverosh<\/em> re shin<\/em> on vav<\/em> vs hamel mem on vav.<\/p>\n [8]<\/sup><\/a> Cf. http:\/\/www.chabad.org\/kabbalah\/article_cdo\/aid\/704837\/jewish\/Sleepy-Head.htm<\/a><\/p>\n\n
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\n<\/sup><\/span>Aleph
\nChet
\nShin
\nVav
\nReish
\nVav
\nShin
\n[1]\n[1][3]\n[6]\n[10]\n[30]\n[60]\n[100]\n[7][8]\n[8]\n[8][9]\n
\nThe prism of being
\nWhich serves as the support for discovering possibilities from which
\nUnity can be honed into
\nContinuity with the possibilities
\nSuch that all these are indistinguishable from the unity.<\/p>\n
\nUnity is a foundation for peace, it is not literally the goal of peace (since the goal is more akin to peace amongst differences, rather than homogeny \u2013 e.g. the wolf and lamb can be part of the same tribe).
\nUnity is the king of the world that is shared, but it is not its directive (since it lacks directive (vulnerable to the auctioneering by markets).
\nFor this reason, Unity King can become indistinguished from Haman
\nSelf-definition (hei<\/em>) based on an aesthetic of empowerment (mem<\/em> in space of vav<\/em>) which makes the power-to-determine its purpose (nun-sofit<\/em> in space of yud<\/em>).<\/p>\n