The Main "Shechinah"

 

God's revelation which fills the world is known as the "Shechinah", from the Hebrew word "Shochen" which alternatively means neighbor or to dwell. The idea is that God, so to speak, dwells in a sacred place. As the Lubavitcher Rebbe pointed out, during his inaugural address (upon accepting his role), the term "Shechinah" is a very relative term. Each level of reality has its own level indwelling divine presence.  Even on our lowly earthly level the "Shechinah" is more powerfully present in certain places than others. There's an unequal distribution, leading to certain areas being holier than others. Generally speaking, the higher the level of reality the more intense is the revelation of God's presence, the "Shechinah".

Yet, during the address, the Rebbe hit his audience with a surprisingly new and astounding concept. He went on to explain that though there are many, many levels of "Shechinah", counterintuitively the highest level of "Shechinah" is destined to dwell in the lowest possible receptacle; namely, on our earthly level, within us and amongst us. He referred to this highest level as the "main Shechinah" and identified it with a yet to be manifest level of the Infinite Light.

Furthermore, he noted that earth-based consciousness shares something in common with God, an absolute sense of independence. In theory, one can look about the physical universe and never realize that it's existence depends on a higher source. Other than God Himself, no entity in all the other levels of reality exist with such a feeling. There are no atheists among the angels, even among the lowest of them. While it is true that the capacity for such a feeling is produced by an illusion, still its existence needs to be sourced somewhere above; following the mystical principle of, "As below, so above". By process of elimination, there is only one available source for this sensation, God Himself. 

Diverging from the Rebbe's explanation to introduce a compatible principle I learned from the Ashlag school: In spiritual space, similarity affects closeness and dissimilarity affects distance. All spiritual levels of reality is dissimilar to God in a major way, as they all feel that their existence is dependent on an entity beyond. It's only earthly reality, with a blatant no strings attached sensation and attitude, who share a bond of similarity with God Himself, as expressed in the "Main Shechinah". Though this sensation and it's resulting attitude is the product of an illusion, it's still a manifestation of a truth existing in God Himself.

How does the highest revelation reaching the lowest receptacle possibly play out in the cosmic system of Lurianic Kabbalah?

What I am about to present is likely "too high for me". I will do my best and leave it to the great sages of Jewish mystical thought to determine whether what I present is the truth.

Going back to the cosmic beginnings as described in the work "Etz Chaim", at first there was only Infinite Light. Then the Infinite Light withdrew in uniform fashion, leaving a spherically shaped empty space; whose purpose was to house all subsequent levels of reality, spiritual and physical. 

(Obviously, this description cannot be literal, as it suggests the development of a gap within the Infinite Light, which would undermine the whole notion of infinity. Jewish mystics have wrestled with this problem for centuries. Most have concluded that from the perspective of the Infinite Light, the withdrawal never really happened. Thus, the Infinite Light remains whole without any gaps. However, from the perspective of created beings the withdrawal of the Infinite Light feels real. It's like the relationship between a dream character and a dreamer. From the dream character's perspective, the dreamscape is real. From the dreamer's perspective, it never really even happened. In solving this paradox, the Jewish mystics came up with the original theory of relativity.)

After the withdrawal, a lingering trace of Infinite Light remained behind; an afterglow of what once was. There are two ways to view this afterglow. The usual view is that it's just the insignificant leftovers of the Infinite Light. The way one Kabbalist described it to me is to imagine the immense ocean. Within that vastness exists a tiny air bubble. Contained within that tiny air bubble is a slight wisp of moisture. That slight wisp of moisture in relation to the great ocean is a parable to the relationship between the afterglow and the Infinite Light. 

However, the Lubavitch school prefers a different way to view the afterglow. It's a survivor! It survived the withdrawal, indicating that it was much too powerful for the withdrawal to have any affect on it. Thus, it must derive from the highest aspect of the Infinite Light. In effect, the whole process of the withdrawal acts a distillation of the Infinite Light to bring forth the afterglow - a distilled essence!

Combining the view of the Lubavitch school with the notion that the withdrawal of the Infinite Light repeated another nine times, it might be possible to say that the level of afterglow present in our physical universe is a distillation of a distillation of a distillation... or an afterglow of an afterglow of an afterglow... Here's how.

Reb Shlomo Antebi taught me that the withdrawal repeated another nine times. As with a trunk of a tree, each expansion outward left a ring in its wake, which delineates the previous outer boundary. However, unlike a tree where the rings are cylindrical, here the rings are entirely spherical; roughly like the layers of an onion. This demonstrates that the previous outer boundaries never entirely disappear (and indeed they play a role later on in the cosmic process serving as channels to guide the lights of the "circular sefirot" in a circular/spherical manner).

From the outside, what motivated another nine withdrawals of the Infinite Light or from the inside, nine outward expansions of the afterglow?  I cannot say for sure. However, with God's help I tentatively posit is that just like so much else in the cosmic process what first appears on scene requires further refinement to remove what does not entirely belong. Thus, it's possible that the afterglow came mixed in with strains of divine light which did not entirely feel capable of carrying on without a dependency on, a connection with, their origin beyond the outer membrane of the emptied space. 

In response, these strains of light pulled away from the center and congregated along the inner wall of the membrane, pushing outward to their source - just like one banging on the wall of a trap hoping that someone outside will respond. In response, the Infinite Light on the outside withdrew again. In the wake of its withdrawal, new kinds of afterglow lights were introduced into the emptied space, which unified with some of the strains who yearned to return back to the Infinite Light; pacifying them. 

However, not every strain was paired off. Accordingly, the processing repeated itself again and again. Each time, some level of internal afterglow was matched up with a newly introduced level of afterglow and thus, pacified. The process that I imagine in my mind at this moment could be even more dynamic than this. It could be that some of what was "introduced and matched" soon lose their state of satisfaction and push outward for something more. Pretty soon what was a single sphere of emptied space, filled with one generic grade of afterglow, expanded into series of ten concentric spheres, each filled with its own unique grade of afterglow. Thus, the afterglow redistributed with only the strain bearing the greatest sense of independence nestled in the center of all the surrounding spheres; for it has not moved from its place to seek connection. Such is the nature of being independent. 

Perhaps, there was a limit to how many times the membrane around the empty space could stretch outward. Accordingly, the Infinite Light's efforts to satisfy any further needs for connection required a new approach. Thus, a thin tenuous channel of light was introduced into the empty space. Still, centermost sphere where the afterglow is strongest resisted the inflow of this channel of light. Feeling highly independent, she did not yearn for even a connection flowing downward into her zone. Rather than passively receive it, she actively resisted it by enclosing herself in a protective husk. Who is she holding out for? Whose her true match?

She loyally awaits an aspect of the Infinite Light which reflects God's own sense of independence, what the Lubavitcher Rebbe referred to as the Main "Shechinah". It's what she's uniquely a vessel for. When that unique aspect flows down the channel, she opens up. Thus, at that time God's own sense of independence will be manifest down here. 

What's our contribution to the process? Holy folly! 

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In the Garden

In the Garden of Eden, all food was fruit. One would eat fruit and instantly enlighten with new knowledge. The two acts, eating and learning, parted ways only afterwards.

~Rebbe Tzodok HaCohen

י-ה-ו-ה (the ‎"Essential Name") ‏

The other week's Torah portion begins with God telling Moses, "I appeared to Abraham, Isaac and Jacob with the name א-ל ש-די (literally, "Almighty Power"), but by name י-ה-ו-ה (the "Essential Name") I did not become known to them." (Exodus 6:3)

 I have a few questions on this:

 1) The name י-ה-ו-ה denotes God as He chooses to act beyond the constraints of nature. Can we truly say that the supernatural miracles which our Patriarchs benefited from were not considered "above nature"?

 2) In Judaism the prophetic experience is very tied in with the name י-ה-ו-ה. To the best of my knowledge, our Patriarchs were second only to Moses in prophecy. How could they not have had encounters with the name י-ה-ו-ה when they entered into prophecy?

 3) It seems likely that what God was relating to Moses was not only for him, but for the entire Israelite nation. How can ordinary Israelites be treated to a spiritual experience which was denied to the Patriarchs, when the Patriarchs were much greater prophets than they were?

Perhaps, an answer could be that when God addressed Moses, He was not referring to the revelation of the name י-ה-ו-ה in the higher worlds, as experienced in prophecy. Rather, God was referring to the consistent revelation of His name י-ה-ו-ה down here on earth.  The consistency of this name's earthly revelation did not happen for the Patriarchs, even with occasional miracles. It's a consistency which can only occur through the Torah.

The ability to access God as He acts "down here" by the name י-ה-ו-ה, began during the period of the Exodus from Egypt, when the Torah began to become a reality in every Israelite's life. Through the Torah, every Israelite was given the ability to access God as He is beyond nature even if His own response ends up clothed within nature.

This has nothing necessarily to do with being "spiritual". The name י-ה-ו-ה is about having a close relationship with God. It's about love! Often, what's "spiritual" is another version of the natural, which simply plays by a different set of rules and considerations. That kind of "spiritual" was the expertise of Pharaohs' sorcerers. Hence, it's not surprising that Pharaoh did not know God's name י-ה-ו-ה. 

However, when someone is in a relationship with God and knows that nature is just Him presented differently, then it seems to me that such a person is experiencing the name י-ה-ו-ה. Even within nature, such a person has an active relationship with God's reality beyond nature.

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A Golden Mountain and Pearl Castle

In the first of thirteen tales authored by Rebbe Nachman of Breslov, there is an image of a golden mountain and a pearl castle. There, a lost princess awaits discovery by the King's, her father's, viceroy. After a couple of near misses, part of an exhaustive and adventurous search, a wind eventually carries the viceroy to the place of the golden mountain and pearl castle. There, Rebbe Nachman assures us that he finds her, though he does not explain how. My hunch is that he left that part of the story for the Messiah to fill in.

The imagery of the story is beautifully explained by successive generations of Rebbe Nachman’s followers. However, recently there dawned on me a new interpretation of the golden mountain and pearl castle; one which uniquely resonates for me and seems entirely consistent with Rebbe Nachman’s teachings.

The golden mountain might represent Torah and the pearl castle might represent prayer. Gold is a precious item which is produced by a process of continual refinement. It’s melted, melted again and again until reaching a state purity which utterly abandons any trace of impurity. Only then, is it considered suitably precious. Such is the nature of Torah. It’s a continuous discussion and debate, a purification process which abandons any trace of falsehood, to expose God’s truth for humanity.

In contrast, a pearl is created around a speck of impurity. It's creation is stimulated by an oyster protecting itself from being irritated by the impurity. Despite its exquisite beauty, at the heart of a pearl lay its impurity; entirely intact. Such is the nature of prayer. It builds around what irritates a person. Prayer does not wash or burn away the impurity which stimulated it. Quite the contrary, prayer incorporates it and builds layer upon layer around it.

Thus, the golden mountain and pearl castle, represent the twin forces of Torah and prayer; the unity of mind and the heart reaching out to God, each in their own style. 

Though the story does not literally say it this way, I imagine that the pearl castle is perched on top of the golden mountain, the way the Holy Temple is perched on top of Mount Moriah. This would place what’s constructed of pearl above what’s solidified of gold, indicating in a certain sense, a supremacy of prayer over Torah. Perhaps, the supremacy comes from prayer’s ability to include impurities in a way which Torah can’t; thus, elevating what’s truly lowly.

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"Kiruv" Work

It dawned on me that when I learn deeper Torah, I am actually doing "kiruv" work. 

I am doing it on myself!

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Evasive Ceiling

 

In Judaism,

Whether Kabbalist,

Or Philosopher,

The "Ceiling" above,

Evades the tongue.

All that's discussed is,

The nature and décor,

Of the walls and floor.

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Unified Space-Time-Life

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As part of preparing humanity for a deeper truth, technology and social media brings a higher degree of honesty to relationships. Virtual clans, tribes and communities are forming in ways which transcend geographic factors. People dispersed across the globe are now connecting soul to soul. At times, relationships among virtual neighbors may resonate deeper than among geographic ones; as the like-souled arise triumphantly to elude the grasp of geographic constraints - rendering them dusty relics of a receding past.

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Part 1 - Spiritual Closeness and Distance

In several of my writings I rely on a concept, popularized by Rabbi Yehuda Lieb Ashlag, about how space operates in the spiritual realms.¹ The basic concept is as follows.

In Jewish mystical thought, the nature of space in the spiritual realms is quite different from what it is in our physical universe. In the spiritual realms, the dynamics of space resembles the psychological dynamics between people. Typically, people who are close share many important similarities. While typically those who are distant do not share much in common. The paradoxical result is that two people who live right next door might be distant, while another two people who live at other ends of the globe might be close.

The basis for this paradox is that spiritual space and physical space operate differently. Psychology mostly centers on guests from the spiritual realms, human souls. Thus, the dynamics of human relationships are mostly patterned on the spiritual version of space. Though souls are touring the foreign country of the physical universe, they still maintain the language, customs and ways of their country of origin - the spiritual realms.

As with human relationships, in the spiritual realms the more similar two entities are, the closer they are said to be. In contrast, the more dissimilar they are, the more distant they are said to be. Between the polar extremes of utter similarity and utter dissimilarity, exist a vast middle ground with a broad spectrum of degrees. As a result, there are nearly endless possibilities of just how near or distant entities can be to each other.

Still, there is a core difference between the versions of space operative in spiritual realms and in human relationships. In human relationships physical proximity can still play a large role. It’s a factor that can either enhance a relationship or wear at it. Even the most foreign of tourists can still be affected by local conditions. By contrast, in the spiritual realms the physical factor is entirely absent. There, similarity and dissimilarity alone are the main players. Two entities who share significant similarities will automatically find themselves, on some level, close to each other. Whereas, two entities with significant differences will automatically find themselves, on some level, at a distance from each other.

Part 2 - The Chain of Realms

I had wondered for quite a while, why is it that in the spiritual realms similarity closes the space gap, whereas in the physical realm similarity barely seems related to space?

"Sefer Yetzirah" teaches that there are three main dimensions which comprise the framework of any universe, regardless of whether it’s spiritual or physical. These dimensions are: space, time and life (in Hebrew: olam, shana and nefesh).² A universe is defined as an entity which shares this common framework.³ All entities occupying this framework are said to exist in the same universe. Thus, both humans and dogs live in the physical universe; even if their biologically based perceptions do not entirely overlap, leading them to experience the same universe somewhat differently. Similarly, souls and angels often co-inhabit the same universe.

Each with their defining frameworks, these universes are stacked, layered one upon the other. For simplicity’s sake, all universes together can be envisioned as comprising a long vertical chain. Each link along this chain is a unique realm or universe. The uppermost link is attached to the Infinite Light, God's ambassador of Oneness/Infinity to the entire chain. By contrast, the chain's lowermost link is our physical universe; where we live.

Taken together, this chain of realms forms a very long spectrum. Those realms higher up the chain, more closely resemble the Infinite Light. Therefore, their character is more marked by oneness/infinity. By contrast, those lower down the chain will more closely resemble the physical universe. Therefore, their character is more marked by the diverse and finite. Each realm has a unique character, formed by a unique blend of elements drawn from the two extremes of finite and infinite, diversity and oneness.

Part 3 - Unity Across Dimensions

Of course, possessing a character reflective of oneness/infinity does not make even the highest of realms One/Infinite in the same sense that God is. It’s important not to confuse a reflection with the reflected. To the extent that a higher realm is described as a state of oneness/infinity it is only in the borrowed sense of the term; meaning, in a relative sense, but not at all in an absolute sense. (This is likely the kind of oneness/infinity to which Rabbi Yehuda HaLevy refers to in “The Kuzari” and can explain why he calls oneness/infinity an “attribute” and even places the Tetragrammaton spiritually above it.)⁴

Still, even though higher realms reflect increasing degrees of oneness/infinity as they ascend up the cosmic chain, to one extent or another, there’s still a presence of multiplicity. Otherwise, what differentiates their oneness/infinity from God’s own Oneness/Infinity? Also, without multiplicity what’s there to unify via the Kabbalistically instructed devotions?⁵

However, in relation to the realms beneath them, the higher realms seem absolutely seamless, as if oneness/infinity is their essence. But truthfully such oneness/infinity is only a “divine attribute”, not a statement of core identity.

Why don’t we, nether beings, experience the oneness/infinity of the higher realms’? Besides for the droplet of soul consciousness which comprises our minds, these higher realms do not seem to leave us any trace of themselves at all.⁶ With regards to them, we mostly draw an utter blank, an utter absence of perception.

There are a number of ways to evade the grasp of human perception. Most commonly, when we think of items as being outside of our perceptive grasp we tend to think of items which are either too tiny or too distant. With mixed results, we try to bring them into the grasp of our perception via the microscope or the telescope. However, there are other reasons why entities can evade our perceptive grasp as well. Perhaps, there are even many such reasons.

Among them is that our perceptive range occupies a certain spectrum along the vast range between fragmentation and oneness. What’s too fragmented lies below our perceptive range. At the other extreme, what’s too unified in oneness exists above our perceptive range; as it’s too seamless to perceive. During meditation if one concentrates one’s attention in the direction of oneness, entry into the mystical state of nothingness can be attained. Here, the internal multiplicity consists of elements far too elevated and subtle to be separately discerned. Therefore, the meditation begins as a groping at what is beyond the grasp of perception until the meditator settles into a state of peaceful surrender. (According to Rabbi Aryeh Kaplan obm, it’s even possible for prophetic visions to form upon this blank slate. However, it’s also possible for the meditator to get so drawn into the experience that s/he requires the aid of a spiritual master to return. Thus, the uninitiated should not try it out unsupervised.)

However, this evasive experience is not the reserve of meditating mystics alone. They just face it more actively, consciously and directly. Since from our perspective the elements of higher realms converge into a seamless state of oneness/infinity, our collective perception is utterly evaded - though we may walk around unconscious of it. Admittedly, this is all relative to our state of existence. From the perspective of merely one realm beyond our perception what’s seamlessly one/infinite to us exists as a multiplicity of elements. Indeed, this is a pre-Einstein theory of relativity.

The sheer beauty of this relativity is that it does not only apply to us in relation to the realm just above us. Rather, it is a repeating pattern which reverberates all the way up the immense chain of realms. Therefore, every realm simultaneously exists as a multiplicity to itself and as a oneness/infinity to what’s below it. The pattern which repeats itself upward, realm by realm, until reaching the Infinite Light.

Though each of the higher realms internally possesses multiplicity. Yet, their multiplicity is mild when compared to the multiplicity present in lower realms, where fragmentation is much more rampant; being at a greater distance from the Infinite Light’s Oneness/Infinity - making Its reflection much dimmer.

This leads into the likely reason why in the spiritual realms similarity and dissimilarity can affect closeness and distance in space. As mentioned, there is more unity occurring in the higher realms than in the lower ones. Just as all the elements of higher realms are more unified, so too are their three core dimensions of space, time and life. The greater the degree of unity in a realm’s framework of space-time-life, the more an occurrence in one of the dimensions will automatically manifest corresponding occurences in the other two as well. Thus, closeness in the life dimension causes corresponding manifestations of that closeness in the space and time dimensions as well.

Here's an example. In a spiritual realm, if two souls share similar tendencies and interests, they could be said to share similarities in the "life" dimension of their universe. Since the "life" dimension is openly unified with the "space" dimension, they will automatically be in each other's proximity as well. Of course, the same can be said for the "time" dimension as well. They will travel as partners along time’s sequential unfolding of cause and effect.

Part 4 - Unity Within Dimensions

Increasing unity does not only apply across the three dimensions as they interact and integrate with each other, but also individually within each of dimensions on their own. Here are just a couple examples (out of countless possible ones) to help clarify the idea.

• A convergence into greater unity within the “time” dimension, is often reported by people who have had near death experiences. Some have shared that as they moved beyond the physical realm and perceived reality with their souls, the past, present and future (as we know it) seemed to take on a kind of simultaneity; converged into a greater unity.

• We see a similar phenomena in the “life” dimension. Soulmates are a single soul in the spiritual realm where they originate from. Yet, as they descend down the realms to enter earthly life, they divide into male and female souls; as the lower realms cannot sustain the oneness present in their higher realm of origin. Marriage is the closest possible reflection of this original oneness that soulmates can achieve in our physical realm; thereby, reflecting their oneness above as a unified integration below. Thus, what below can only exist as a unified integration of two personalities and their lives, in higher realms can exist as a seamless convergence into oneness.

Part 5 - The Physical Universe and the Messianic ERA

Unlike the higher realms, the various levels of oneness between/within the dimensions of time, space and life has yet to manifest in our physical world with any reliability of appearance - though there are faint echoes of it even down here (for example, as in Einstein’s space-time and as events which seem all too well timed to be believed). The disparate nature brought on by physical limitations permeate the structures of our world’s space-time-life framework; causing each of the three dimensions to appear as if they’re almost “strangers” to each other.

Of course, with each step closer and closer to the messianic era these three dimensions will increasingly demonstrate integration with each other. Events will increasingly coincide more and more meaningfully (which brings to mind Yitta Halberstam’s book series “Small Miracles”). Obviously, unification of these three dimensions is an ongoing process which will continue onward across the threshold of the messianic era itself. And so, the closeness between these three dimensions will increase as we enter into deeper and deeper phases within the messianic era itself - enhancing our world to ever more closely resemble paradise above.

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Endnotes:

1. See “Ma’amar L’Siyum HaZohar” at the end of the book “Matan Torah” by Rabbi Yehuda Lieb Ashlag. Rabbi Ashlag calls this concept “Hashva’at HaTzurah” (meaning, “similarity of form”). As this concept is foundational to his mystical system, it echoes across much of his other writings as well.

2. See “Sefer Yetzirah” chapters 3 - 5, where the Hebrew letters are described as energetically manifesting in space-time-life. Since these letters do not only manifest in the physical universe (see standard edition of Tanya top of P. 312), “Sefer Yetzirah” must be referring to them as manifesting in the spiritual universes of Briyah, Yetzirah and Asiyah as well. Thus, the various realms of these spiritual universes must have frameworks of space-time-life to accommodate such manifestations on their own levels. This would include universes above what we would consider Briyah, Yetzirah and Asiyah as well; as everything in Kabbalah is a repeating pattern functioning on a relative scale.

3. In a meeting (likely June 2010) Rabbi Moshe Schatz told me that what links the “partzufim” are the lower four Sefirot of the higher Sefirah set inserting themselves into the higher Sefirot of the lower Sefirah set. However, the universes are only linked by the lowest Sefirah of the higher Sefirah set inserting itself into the lower Sefirah set. This does not contradict basing the differences between the universes on differing frameworks of space-time-life. One explanation explains it by way of Sefirot and the other explains it by way of the experience of living in those universes.

4. See “Ma’ayan Moshe” by Rabbi Moshe Schatz pages pages 22 - 25 and “The Kuzari”, by Rabbi Yehuda HaLevy, Feldheim, 2013 edition pages 146 - 148. Here is how Rabbi Yehuda HaLevy describes the “attribute” of oneness/infinity (directly quoted from page 147):

In the same way, God is called ‘One’ to remove any attribution of multiplicity, not to attribute oneness the way we understand it. For ‘one’ to us is when an object’s parts are all connected and the same, such as ‘one bone’, ‘one arm’, ‘one sinew’, ‘one gust of wind’, or ‘one body of water’. We do this with time as well, by taking a collection of components [of time] and assigning unity to this collection, such as ‘one day’ or ‘one year’. This is unlike the Divinity, Who is elevated above any type of attachment or separation. ‘One’ is therefore used to reject multiplicity.

It’s interesting that it’s the same philosophical description as Rabbi Bachya Ibn Pequda uses to refer to God Himself in “The Gate of Unity”. Apparently, due to the limits of the human mind, whether one is contemplating God’s true Oneness/Infinity or Its reflection as an attribute, the philosophical apex ends up identical. This can be compared to a person with a width of vision which can view landscapes 10 miles wide. Even if the person is shown a landscape that’s 20 miles wide, in a single glance s/he will still only see 10 miles of it. Similarly, if all the human mind can process (by process of elimination) is the equivalent of the “attribute” of oneness/infinity, then that’s also all the mind will attain when trying to contemplate God’s true Oneness/Infinity.

5. It may seem paradoxical that elements within realms with a character of oneness/infinity would be unified by Kabbalistic practices conducted in a world marked by fragmentation. The reason why it works is because while the higher realms reflect a character of oneness/infinity they still possess internal multiplicity that cannot easily come together due to insufficient similarity. While the earthly counterparts of these elements are certainly not more similar in the physical universe, the extreme limits of physical space (as opposed to spiritual versions of space) can force what’s dissimilar together. Once forced together in the correct ritual way, they can have contact in the spiritual realms as well.

6. The drop of consciousness which comprises our minds is really where our souls dip into the earthly realm. This is not a direct experience of the higher realms themselves, but rather tiny samples from higher realms which are temporarily constrained into earthbound bodies. What we experience of ourselves, our souls, is still a largely earthbound experience.

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