The concept of meditation includes two elements. One is contemplating
a thing, while he other is gazing at it at length. Rashi thus explains that to
contemplate something means to grasp its essence and understand it fully.
therefore only pertains to the depth of understanding derived from itself.
first thought, one may think that contemplation is the depth of knowledge. This
is not true, however, since the depth of knowledge is only like a vessel with
which one arrives at the depth of a concept.
Higher then this is a concept
of probing through which one can reach even higher than Wisdom.
the concept of nothingness in an idea, the state in which it exists before it
comes to the level of points that can be grasped by Understanding. This is very
much like the concept of the fountain which is the source of the river.
this, there is the concept of probing the depth of an idea. The root of this reaches
down to the source from which the fountain draws. This source is called the "depth
of Wisdom" or "the hidden nature of Wisdom."
Just as there
is depth, breadth and length to Understanding, which is called Somethingness,
so is there depth, breadth and length in Wisdom, which is called Nothingness.
depth of a fountain is the beginning of its source, which is the deepest place
from which it originates. From there, it flows upward, until it gradually emerges
from its hidden state. This is ultimately concealed at its deepest depth, regarding
which is written, "The fountains of the deep were split open" (Genesis
7:11). Regarding this (depth) it is also written: "Wisdom comes into being
from Nothingness" (Job 28:12). This refers to the "hidden state of Wisdom,"
which is called the "depth of Wisdom."
Wisdom consists of a new
concept that enters the mind like a flash of lightning. Its place of origin is
its hidden depth, which is its primary intrinsic nature and innermost essence.
This is the depth of the concept Understanding, which when understood, is experienced
as an aspect of Somethingness. the concept can then be revealed so that it can
(from A Handbook of Ecstacy, p. 171)