(1) a primal nothing/being or “Absolute” (Ayin/Ein-sof) (2) initiates a contraction or self-negation (tzimtzum), which gives rise to (3) an imagined and alienated realm (ha-olamot) (4) within which a created, personal subject arises (Adam Kadmon). (5) This subject embodies the fundamental structures, ideas and values of both God and the human world (Sefirot), However, (6) these Sefirot are inherently unstable and deconstruct (shevirat ha-kelim), leading to (7) a further alienation of the primal energy from its source (kellipot, Sitra Achra) and (8) a rending apart of opposites, resulting in the intellectual, spiritual, and moral antinomies and perplexities of our world. As a result of (9) a spiritual, intellectual, and psychological process (birur), (10) the ideas and values of the world are restored in a manner that enables them to structure and contain the primal energy of the Absolute, and complete both God and the world (tikkun ha-Olam).
The Lurianic Metaphors, Creativity and the Structure of Language
This is interesting to compare with PKD's efforts in the Exegesis to restate his own mystical system in abstract principles. Also, Sanford L. Drob sounds like the name of a Character from a PKD novel.
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