Wear your suit to a cocktail party and put that enclothed cognition into action as you work the room.
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According to a study in the Journal of Experimental Social Psychology that explores "enclothed cognition," what you wear can have a serious effect on how you view yourself and how you perform at work.
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If "enclothed cognition" means one feels somehow more competent, assured and even smarter in clothes that denote professional status (lab coats were used to conduct the study), it is unquestionably the case that the suit made me smarter, in several shadings of the word.
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Enter the code MASHABLE at checkout to buy a bespoke suit for $379 See Details According to a study in the Journal of Experimental Social Psychology that explores "enclothed cognition," what you wear can have a serious effect on how you view yourself and how you perform at work.
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Yet I was about to change things up with my George Plimpton-style experiment, road-testing new garments to experience what some social scientists have termed "enclothed cognition," a theory proposing that the clothes we wear affect not just how others see us, but how we ourselves think and behave.
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Enclothed cognition is a term coined by Hajo Adam and Adam D. Galinsky in their experiment from 2012. It relates to the effect which clothing has upon a persons mental process and the way they think, feel, and function, in areas like attention, confidence, or abstract thinking.
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The ray of light was then enclothed by the anthropomorphic form of Adam Kadmon (), which is a realm of infinite divine light without vessels, constrained by its potential to create future Existence. Adam Kadmon is sometimes referred to as Adam Ila'a (Aramaic: "upper man") or Adam Elyon (Hebrew: "upper man"). The soul of Adam HaRishon ("the first man") was the supreme essence of mankind. It contained within it all subsequent souls.
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Despite being reluctant to leave the Heavens, its most powerful, core and essential desire is actually to cleave to God; and because of that, it also yearns to cleave to and be in accord with the Divine Will. The soul therefore descends, in order to create the "dwelling place in the nether realms" and fulfill the Divine Will. Likewise, it is reluctant to die and leave the world, because the mitzvot can only be fulfilled while enclothed in a physical body.Likkutei Sichot vol.
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The Worlds are formed by the Ohr Mimalei Kol Olmin, the Divine creative light that "Fills all Worlds" immanently, according to their particular spiritual capacity to receive. The 10 sephirot attributes and 12 basic partzufim personas shine in each world (though not yet manifestly in Adam Kadmon), as well as more specific Divine manifestations. In Lurianic Kabbalah, the partzufim dynamically interact with each other, and sublime levels are enclothed within lower existences, as their concealed soul. Nonetheless, in each World, particular sephirot and partzufim predominate.
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Humans can approach the Divine intellectually, through learning and behaving according to the Divine Will as enclothed in the Torah, and use that deep logical understanding to elicit and guide emotional arousal during prayer. Christianity has tended to see the mind as distinct from the soul (Greek nous) and sometimes further distinguished from the spirit. Western esoteric traditions sometimes refer to a mental body that exists on a plane other than the physical. Hinduism's various philosophical schools have debated whether the human soul (Sanskrit atman) is distinct from, or identical to, Brahman, the divine reality.
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War Memorial to London's liverymen lost in WW1 (on Stationers Hall, west of Paternoster Square) A liveryman is a full member of his respective company. When a freeman becomes a liveryman, the candidate is said to be 'enclothed': indeed, a livery gown is placed on him at the court and he is seen at the next formal or social occasion wearing it. Thereafter only the master, wardens and assistants in companies are seen wearing these at company events. The masters wear them at the City's formal events, e.g.
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Creation is a continuous process, as without the downward flow of spiritual light from God's will, creation would revert to nothingness. Lurianic Kabbalah extends the divine unity in this, by describing the particular nitzot (divine spark) enclothed within, that gives life to each entity. The Baal Shem Tov's Hasidic panentheism describes the further, complete unity of God with creation. In his interpretation, quoted by Schneur Zalman, the creative words of God of Genesis, through innumerable permutations of their Hebrew letters, themselves become each spiritual and physical entity of creation.
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However, in order to be perceived it descends to be enclothed in vessels of lower Worlds. Isaiah's prophecy saw the Merkabah in the World of Beriah divine understanding, restraining his explanation by realising the inadequacy of description. Ezekiel saw the Merkabah in the lower World of Yetzirah divine emotions, causing him to describe the vision in rapturous detail. The two visions also form the Kedushah Jewish daily liturgy: According to the Kabbalistic explanation, the Seraphim ("burning" angels) in Beriah (divine understanding) realise their distance from the absolute divinity of Atziluth.
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Fortune suggested that these could be paired with high-heeled shoes and a smart blouse to help them fit in. Jessica Grose, writing in Slate, responded that whatever was done to yoga pants to make them look more like dress pants (business suit trousers), they were still leggings. Suzanne Wexler, writing in The Vancouver Sun, agreed, calling yoga pants with heels and blouse "a fashion faux pas". The Atlantic however suggested, based on a preliminary 2012 study of "enclothed cognition", that wearing active clothing might encourage people to exercise more.
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The infinite potential of meaning in the Torah, as in the Ein Sof, is reflected in the symbol of the two trees of the Garden of Eden; the Torah of the Tree of Knowledge is the external, finite Halachic Torah, enclothed within which the mystics perceive the unlimited infinite plurality of meanings of the Torah of the Tree of Life. In Lurianic terms, each of the 600,000 root souls of Israel find their own interpretation in Torah, as "God, the Torah and Israel are all One". As early as the 1st century BCE Jews believed that the Torah and other canonical texts contained encoded messages and hidden meanings. Gematria is one method for discovering its hidden meanings.
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In Kabbalah, what preceded more deeply in origins, is also reflected within the inner dimensions of subsequent Creation, so that Luria was able to explain messianism, Divine aspects, and reincarnation, Kabbalistic beliefs that remained unsystemised beforehand. Cordovero and Medieval attempts at Kabbalistic systemisation, influenced by Medieval Jewish philosophy, approach Kabbalistic theory through the rationally conceived paradigm of "Hishtalshelut" (sequential "Evolution" of spiritual levels between the Infinite and the Finite - the vessels/external frames of each spiritual World). Luria systemises Kabbalah as a dynamic process of "Hitlabshut" ("Enclothement" of higher souls within lower vessels - the inner/soul dimensions of each spiritual World). This sees inner dimensions within any level of Creation, whose origin transcends the level in which they are enclothed.
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However, the Torah does narrate God speaking in the first person, most memorably the first word of the Ten Commandments, a reference without any description or name to the simple Divine essence (termed also Atzmus Ein Sof – Essence of the Infinite) beyond even the duality of Infinitude/Finitude. In contrast, the term Ein Sof describes the Godhead as Infinite lifeforce first cause, continuously keeping all Creation in existence. The Zohar reads the first words of Genesis, BeReishit Bara Elohim – In the beginning God created, as "With (the level of) Reishit (Beginning) (the Ein Sof) created Elohim (God's manifestation in creation)": The structure of emanations has been described in various ways: Sephirot (divine attributes) and Partzufim (divine "faces"), Ohr (spiritual light and flow), Names of God and the supernal Torah, Olamot (Spiritual Worlds), a Divine Tree and Archetypal Man, Angelic Chariot and Palaces, male and female, enclothed layers of reality, inwardly holy vitality and external Kelipot shells, 613 channels ("limbs" of the King) and the divine Souls of Man. These symbols are used to describe various levels and aspects of Divine manifestation, from the Pnimi (inner) dimensions to the Hitzoni (outer).
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