Friday, November 15, 2013

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Eye to The Infinite - Ascending the Ladder (cont.)

by Aharon Rubin at Mystical Paths


Eye to the Infinite (revised) – A Torah Guide to Jewish Meditations to Increase Divine Awareness.
A Compendium of Meditations and Techniques, adapted from the Writings and Teachings of the Masters of Kabbalah and Jewish Theology.
The book and this post Copyright © 2013 by Aharon Rubin – serialized on the Mystical Paths blog
 
Clearly, this is merely the beginning. The more our actions are in tune with the Divine Will, the more we develop our Nefesh-soul, as it becomes bound with the holy attribute of Malchuth; the more refined and holy our speech, the greater our connection with the Ruach of our soul, and so-forth. This is the order of ascension, from below to above.
There is, though, another order, that of from above to below. Sometimes a person has a holy desire, without any preceding thought or speech. This may be a gift from Heaven and it is up to you to follow up on it. The Baal Shem Tov said, a person is where their desire and thoughts are. This means that a part of the person’s essence, the Chayoh-soul, is enclothed by whatever it is they desire.[1] If that desire is translated into thought, a greater part of their soul becomes manifest there. Should a person pursue that desire and thought into speech or action, he has expressed his entire soul through that aspect. This is true for the good and for the opposite. In practical terms, this means that if you have a good desire, you should meditate on it, bring it out further into your thoughts, express it with speech and do some physical action expressing that holy desire.

The soul of man, as indeed of all creation, as­pires to return to its source in G-d, to climb back up the ladder and re­trace the path of de­scent and constriction it under­went in de­scending to its present state. We can do this by resonating our action and thought to the soul’s will and long­ing;[2] this is the frame­work of the Mitsvos, its entirety re­flecting the Divine soul’s make-up.[3]
Each Mitsvoh is a holographic ge­stalt of the Divine Plan of the cosmos. Like cells of the human body, each separate Mitsvoh contains the “spiritual DNA” of all the six hundred and thirteen Mitsvos. Every as­cent of awareness causes a descent of influx, every climb in spiritu­al­ity en­riches the physical plane.[4] Mits­vos, especially those involving a strug­gle against the illu­sory materialistic lures with which the plu­ralistic ego con­founds the mind and heart, bring The Infi­nite light into the spiri­tual vac­uum, the darkness of our ma­te­rial world.

The Zohar tells us that, on Rabbi Chiya’s en­try to the world here­af­ter, a voice was heard, declaring, “Who amongst you has turned dark­ness into light, made sweet the bit­ter, he should ap­proach!”[5] As our per­ception causes that transcen­dent “nature” of G-d to unite with His imma­nence, we con­strict His Di­vine Pres­ence within that mo­ment of con­nec­tion, fill­ing dark­ness with light, mak­ing sweet the bitter, uniting the fi­nite with the Infi­nite,[6] enabling G-d’s Glory to fill the Earth.
Increasing intent and focus reveals more of His Splen­dour, while medi­ta­tive ac­tion draws the Ohr Ein Sof, the Light of the Infinite One, into His Name, into the meta­physi­cal body of the Torah,[7] into the universal soul[8] and into the indi­vid­ual soul, so that a person be­comes a vehi­cle[9] to G-d’s Revela­tion, the prac­tice of Mitsvos causing G-d to dwell in one’s heart and mind, “be­tween the two Ceru­vim.”[10]




[1] Liqutei Amorim Tanya, Chap. 3-6.
[2] See Malbim, Psalms 148:1.
[3 Beginning of Sha’ar Ruach HaQodesh (Gate of the Holy Spirit).
[4] This will be discussed further in “The Practical Aspect”, Part Two, Chapter Three.
[5] "מאן מנכון די חשוכא מהפכן לנהורא וטעמין מרירא למתקא"
      See Zohar 1, 4a for the earliest recorded NDE account.
[6] See Sod Yeshorim II, 72b.
[7] See Nefesh HaChaim, Gate 3.
[8] See Shemoth Rabboh 32:4. Also, Yonas Elem (Rema MiPanow).
[9] See Bereishith Rabboh 2:6. Thusעין אל אין  numerically equals רכב  - “chariot.”
[10] Numbers 7:89. See introduction, footnotes 30 and 31.

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