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Posts by yitzchak
This week’s MMM is preparation for Succot.
To start, it’s a holiday of connections. I want to explore some of the main features, highlights and spiritual principles involved in Succot
For example, one of the themes of Succot is happiness. It’s the second half of the holiday month, and instead of Gevurot being transferred from the male persona to the female persona, there are chasidim, which are mechanisms of connection instead of mechanisms of disconnection.
Also, there’s the idea of a love affair, the one happening between us, the Jewish people, and Hashem. And this love affair culminates in a unification during the holiday of Succot, which has ramifications for the whole year.
We go out into a succah, and inside it we are covered by the clouds of Glory, of trust and Emunah. These clouds raise us up to a level where we are able to commune with the seven shepherds of Israel, with Abraham, Issac and Jacob, and the others, each on a different night.
Rosh Hashanah falls on the heels of Elul, a month of very intense time of self-exploration. And then there’s Yom Kippur, a time of judgment and tshuva. What’s the essential connection woven into this whole period, including Succot? That’s the question.
My answer would be this – it’s a paradigm model for all relationships. What’s happening during Rosh Hashanah, though the end of the holidays, is something that happens every day. This elongated unification process is actually going on all the time, every day, every week, every month and every holiday.
This period represents a standard, paradigm model, and I believe it teaches us about all our relationships by first teaching us about our relationship with G-d. It’s a pattern for all our interactions.
That pattern is – first step could be described as, “if you love somebody, set them free…” It’s the separation of Eve from Adam, before she became a separate being. We can start with a separation of ourselves from G-d so that we can see who we are and how we bond with G-d.
That’s the first step, and it’s the Days of Awe, or the Days of Tshuva we’re in right now. Once we get a complete self-realization of the “real Me,” then that mature, clarified Me who knows why I’m here in the world is ready to bond with Hashem, the One who made me and who enables the real Me.
That’s the beginning of the bonding process. And when we get to that place, we must have a commitment. Like the wedding ceremony that commits the couple for the rest of their lives, to each other and to no one else, which involves a contractual agreement that’s signed and sealed, so it is in the paradigm process at this time of year. Our commitment is signed and sealed, and that’s when happiness comes into the picture.
We have clarity on our connection and where we’re going together. The Sages say, there’s no happiness like the happiness of ridding ourselves of doubt. So, happiness comes into the second half of this holiday period because our commitment is sealed on Yom Kippur. After that, we can celebrate. It’s the happiest time of year. We try to keep ourselves happy by singing and dancing with each other every night. It’s a connection built up from the demonstration of our undying love, and our willingness to go into the succah exile with our beloved.
Without a normal home to sleep in and eat in, we still have deep trust in our partner. We are willing to do anything for our partner.
And finally, when we come together at the end of this whole holiday period with a mutual sharing of our essence, with love, joy, a hug and a kiss… after the intimacy we give birth to our newness in the new year. It’s a family created by this type of a paradigm relationship. It’s reproductive.
This season is a model for paradigm relationships.
This week I want to speak about the power of Tshuva, and what it can accomplish.
First of all, Tshuva was created before the creation of the world because Tshuva is the tikkun of the world. It relates to the world within each person, and it’s not simply a matter of fixing up something wrong.
Instead, Tshuva is a whole separate, unique creation, according to the Slonim Rebbe, as well as a way to fix up our sins.
We know that the place where the Baal Tshuva stands, the Masters of Return, even the righteous one cannot stand in such a place. The Baal Tshuva have “been there and done that,” and made a choice not to do so any longer.
When they made that choice, they raised up buried and hidden sparks, which the righteous ones could never get to because they haven’t been to those places.
So, where the Baal Tshuva stands, the ones who really came back, who really made the move, they stand as a holy creature with no flaws, with a new soul and a new, above-nature personality. They access the roots of Creation at the highest levels, with the ability to change everything.
They have changed themselves, changed their own nature, their place, their name and the reality of their situation. All this may be what it takes for a returnee to get where he or she is going.
To get to these levels is the work of a lifetime.
Here in Jerusalem there’s a certain Baal Tshuva yeshiva where, many years ago, one of the students met up with one of the great Rebbes of the time. The Rebbe asked him, “Are you a Baal Tshuva?” And the student mistakenly thought that would give him a lower status, so he denied it.
Then the Rebbe asked, “Why not? Why don’t you rise to the occasion and be a true Baal Tshuva?” His questions showed respect for the fact that Baal Tshuva can get to a place that others cannot reach. One reason they can do so is because they can’t stand living in a world of deception, living a lie. They have to be true to themselves.
Instead of putting up a front, they acknowledge their place and start from there. They have come to realize the severity of sin, of missing the mark.
One of the ways of becoming a Baal Tshuva is in the sound of the shofar. It is a primal scream; it’s like primal scream therapy, in a way, because it uproots the darkness in our souls and allows us to rise up and out of the darkness.
A Baal Tshuva, as a Master of Return, can bring healing to the whole world and has more power to bring healing because they went into the darkness and hiddenness and came back with revelation. The ones who can dig up and extract revelation from the darkness and hiddenness while refusing to embrace them don’t budge until they reveal the reality of G-d’s light in everything, everywhere.
This is the week before Rosh Hashanah, so I want to focus on the topics for my second Rosh Hashanah MMM. And the main concept is this – We have to seek out G-d when he’s closest. This time of year, this week and then the week after Rosh Hashanah, until Yom Kippur, G-d is closest to us.
It happens that way for a reason. To quote the terminology of Rosh Hashana, we are crowning the King. This means, first, we are connected to the King. And, it means we make Hashem the central part of our life.
These are the things I want to do in this week’s MMM. Following are two parts giving suggestions how we can do them. The first part is imagining what it would be like to involve G-d in everything we do. And the second part is making Hashem the center of our lives, admitting “I can’t do it, but Hashem can do it for me,” to receive Divine guidance and to engage the world in a G-dly way.
This is what I want to build on for the MMM this week, and next week as well.
WHAT IT WOULD BE LIKE TO INVOLVE G-D AS MUCH AS POSSIBLE IN OUR LIVES
Just imagine what it would be like to involve G-d as much as possible in all that we do.
1. We would be more happy, high, peaceful, loving, empowered, present, purposeful, self-expressed, etc.
2. We would be fulfilling the purpose of the creation -to reveal G-d where He’s normally hidden.
3. We would be in a state of Mitzvah most all the time.
[such as the constant Mitzvahs of loving G-d, believing in G-d, etc.
4. We would be constantly attaching ourselves to well-being [see the classic work, ‘Derech Hashem’ –the R. Kaplan translated edition section 1/2/3]
5. We would be living as a primal Y-E-H-U-D-I [JEW], which is to be the emanators, testifiers and teachers of G-dliness.
6. We would be connecting our will with G-d’s Will.
7. We would be open up a healing flow in all aspects of our lives.
8. We would be able to relate to people in a G-dly way.
9. We would be able to surround ourselves with miracles.
10. We would probably help make this world a much better place to live in.
HASHEM AS THE CENTER/EVERYTHING OF MY LIFE
”I CAN’T, HASHEM, BUT YOU CAN, THROUGH ME”
2. Seeing that all He does is for the best [Equanimity]
3. Divine assisted All of me and beyond-ing
4. Throw to Hashem your burden
5. Primal scream–personal redemption recipe
6. Helpless crying dvaikut
7. Divine based healing [darkness busting and more]
8. Bitachon–He’ll come through for me like He always has
B. RECEIVING DIVINE GUIDANCE
9. ‘Puppet show’ Divine guidance 24/7
10. Resonating the ‘Holy sparks’ in everything
11. Picking up on the Divine truth of everything
12. Receiving Divine solutions and strategies
13. Hearing His Voice
14. Letting Him in meditations
15. Drawing in his Love for me and mine for Him
16. Knowing Hashem meditations
C. ENGAGING THE WORLD IN A G-DLY WAY
17. Revealing Hashem in His hiding
18. Sync my will with His and be an extension of His tikun Olam-ing
19. Applying His Will [ie..Torah] in secular life
20. Seeing [and relating to] people with the eyes of Hashem
21. Primal Judaism-Divinely relating to all aspects of observance
22. Primal Emunah–seeing Hashem everywhere [ Baash’t-based]
23. Merkava-fusing all my sefirotic traits with Divine traits
24. Emulating Hashem
25. Mitzvah-izing mundane reality
This week I want to talk about Ratzon, what it is, how to get it, how to become it, how to manifest it, how to teach it and use it to counsel other people, etc. So, let’s begin.
The reason I’m talking about Ratzon is because we’re in Elul, which is a month of primal, Divine Will to create a new world. Our will matches up with the Divine Will this month. It’s just in the air! And it behooves us to bring it to life.
Some of the best, deepest meanings I’ve found on this topic are these:
1) My will is basically my essence. It’s my Allness.
2) My will is my flow, my natural flow, when everything is flowing in-sync.
3) My will is my point of being fully alive. When it’s activated I am in love with living.
4) My will is my complete self-expression.
When I’m living from a place of Ratzon, from my core Ratzon point, and I attend to all the stimuli that are coming to me, all that’s happening in my life, from a place of Ratzon, what is that experience?
What I feel when I’m living from a place of Ratzon is that I am invincible, that I am an image of the Divine in the world, that I am fused and connected with G-d, that I am blissful, that closed doors are opening everywhere, that new things are being initiated in the world because (and ONLY because) of me, that I am motivating myself and certain other people, and that I am definitely moving towards my destiny.
And how does a person get their destiny from living from a place of Ratzon? My personal, most famous way of getting it is to be a transferor of Ratzon, meaning helping other people find theirs. I ask a person who they will be within a certain period of time and encourage them to declare their truth, out into the universe. And I help them watch that unfold in a Divine way, while pro-actively making it happen, at the same time.
It’s like a path, a road map of Ratzon. I also ask myself, constantly, throughout my personal process, “What is it that I want, and what is it that G-d wants?”
I ask, “Am I fully expressing myself by doing this and accurately reading the sacred texts and interpreting the highlights of my life?” And I also ask, “What are some of the things I have to do in order to get it, to make it real?”
And, once I get It, “what’s it like to be a Ratzon person? What does this Ratzon person look like?”
One of the things it looks like is that a Ratzon person is a lover of life. He or she is a lover of his own life, and is able to help other people love their lives as well. He or she is clear about the WHY and in sync with the WHY. So, these Ratzon people are able to help others become clear and get in sync, too.
A person like this is fully alive and focused on connecting his Ratzon with God’s Ratzon.
What does it mean to manifest the object of your desire, your will, your Ratzon? What does that process look like?
What you’re doing when you manifest your Ratzon is this – you are giving birth. You are giving birth to something that exists only as potential, but is being birthed, brought out into the world. You are taking it from a life of multi-variety and many details, scattered all over the place, to a place where everything fits together in your mind and your will. Everything lines up with your Ratzon.
You feel invincible when it manifests. You’re on an automatic, effortless track when you’re doing it. When you take notes of your Ratzon living, when you write it in a journal so you can see the highlights of your life and how they are inside of you, you can see your destiny, your Ratzon come to life.
Then, life become fascinating. There’s never a dull moment because you can see, at all times, how G-d is unfolding exactly what you need for your Ratzon to come through.
And you begin to see this happening in different increments of time, in a day, a week, a month, a year, multi-years and multi-lifetimes.
All in all, that’s the experience of Ratzon living.
This week’s MMM has to do with creativity. One of the main reasons I’m doing this now is because, according to Kabbalistic teachings, every day of the final month in the Jewish year, Elul, is a day of creativity. From the first day of Elul until the last day, from higher primordial worlds all the way down into our world, every day is another new creation in process.
When G-d is creating, then we can create. It’s auspicious and we have a natural connection to creativity more so than at other times of the year.
So, I’d like to explore the idea of creativity once again. And I’ll divide my exploration into two parts:
G-d’s way of creating and some tools we can use to do some creating, too.
Let’s start with emulating G-d’s way of creating – first we have to study it and then try to adopt it into our lives.
For example, we have four worlds. Each world has a different way of creating. All the way from the highest world of Atzilut, where the way of creating is emanating and infusing, to the lowest world of Assiyah, where the way of creating is doing.
In the higher worlds there is less of me and more of G-d in the creation. In the lower worlds there is more of me and less of G-d, because there’s no focus on bringing G-d into the situation.
Kabbalistically, we also have ways of Divine Creating, in terms of “fixing the world,” of walking though the world, seeing what needs to be fixed, understanding it and fixing it. We can be resolvers of problems in that way.
We emulate G-d’s way of creating by seeing the end in any situation we’re trying to create, and we create by seeing the end first, as G-d did when he created the world. He saw what would happen in the end and he started at the beginning point.
We emulate G-d’s creation Sephirotically. We go through each of the Sephirot and try to overlay them on different aspects of reality to see how they raise up different states of being.
We try at all times to unify things that have polarity, a natural antagonism, because when we can unify them we can release a huge amount of wellbeing for ourselves and for others.
We try, as G-d does, to bring the infinite into the finite by uniting that which happened prior to Creation with Creation.
The TzimTzum Creation Process is what we call what happened when G-d was completely present in the beginning, and then he restricted his presence, which creates a tension and a drive to return to our former completeness.
This opens up all kinds of creating for us. For example, holding on to a paradox, being very focused on what’s going on, making room for others, turning constriction to expansion and birthing things in the world. These are some of the ways of emulating how G-d creates.
And now, here’s the second part. Here are some of the tools I’ve used to create, to be a creator:
1) One tool is simply to practice. Just create. Write for an hour a day, or talk or read poetry or play music. Just do it, and it will open up doors that would otherwise not be open to you.
2) I compile the highlights of my life and try to learn from them, to discover who I was, who I am and who I will be. That way, I can see what is working, what I resonated with and what G-d’s reaction is to what I’ve been doing in my life. That’s a form of creativity as well.
3) I use combinations of tools. In teaching, I combine Torah and music and poetry and right-brain productivity, the more artistic side of life. It’s the more experiential, feeling side of what’s usually taught in Torah as a left-brain discipline.
4) I try to create my own life, in conjunction with other people’s lives, to combine a life that I love.
5) I try to communicate in creative ways, unorthodox, unusual ways.
6) I try to love other people in creative ways.
Those are just a few of my favorite things, ways to create that are somewhat unusual. And I’m always searching for new ways, too.
What I want to talk about this week is being fully alive. The concept came to me in a poem and a see a connection with what I’m experiencing now, and what this week’s Parsha is describing as well.
The concept intrigues me… What does it mean to be fully alive?
So, what I’d like to present is explorations of ways to become fully alive, some practical ways, with philosophical elements, of living in a more full way. Here’s a list of a few ideas:
- To be fully alive is to bring down that which we don’t yet know, to begin to know and to grow and become more alive. That happens when we bring into our knowledge something we have not previously known.
- To be fully alive it’s necessary to be willing for some things to die in order to live. That means we’re ready to sacrifice ourselves, and to get rid of everything that is not our “essential self.” That’s what needs to die. We need to “kill off” those things that are blocking us from fully living.
- To be fully alive we need to be mindful and to embrace whatever we’re engaged in at the time, with our full attention, as if nothing else in the world exists. That’s how we can feel alive. Once I heard that our emotional, creative and intuitive intelligence are important to feeling fully alive.
- To be fully alive we need to consider what makes a dead person, and then separate out the qualities that represent a live person, and build on them.
- To be fully alive we need to bring our body and soul together, not just part of them but all of them. And we need to join together anything that can make us feel whole, instead pf partial.
- To be fully alive we need to find our Achilles’ Heel, or something deeper… the reason we’re here. What are we coming here to fix up? We need to tap into that answer to discover wholeness and to feel fully alive. When we live from our core or Ratzon points, meaning the essence of who we are, and we could condense it into one word, we could live from that one word to be fully alive.
- To be fully alive we need to dive deep into a concept, and get to know it from inside. Yesterday was the 10th anniversary of my mother’s passing and what’s come up for me, to elevate her eternal soul, is to dive deep into my awareness of her, of her presence. I’ve done this for about the last three years on the anniversary of both my mother’s and father’s passing. That makes them more fully alive for me and it makes the part of me that’s connected to them more fully alive.
- To be fully alive we need to join our imperfect self with our perfect self, to become one, whole self and G-d’s Tikkun Olam, his rectification of the world. We can be G-d’s right-hand person to make things happen, and that’s when we become more fully alive.
- To be fully alive we need to be connected to our post-life experience, and the eternal reverberations and ramifications of everything we say, do, feel and think, then we’re more fully alive, right here and right now. And the same thing goes for our past-life, too. Between the past and the future we can have a life that’s more fully alive here and now.
When we reveal more of the Sephirotic traits in the here and now we are living more fully alive. And when we pick up on the patriarchs For the Patriarchs, every day was fully lived. We, too, could be receiving the messages and all the opportunities being sent to us at all times, as did our Patriarchs.
Now that we’re moving toward the Rosh Hashanah, we’re looking at the highlights of our year 5778, and the collection of our days, weeks and months. And we’re looking closely to see what Hashem is guiding us to do.
I want my Mystical Musical Meditations to be more fully alive with my creative searching and expression of who I am. I think when we join our higher soul and our lower soul we give them awareness, identification, expression and life, and we also become more fully alive with them.
So, these are some ways to explore how to become more fully alive.
The topic of next week’s MMM is Messianic Consciousness, which is something I’m always talking about, one way or another. But I’d like to get a sharper focus on it right now, because the time is right.
So, let me divide this up into the sources, where they come from, and also how to acquire Messianic Consciousness. We’re in a time period right now, the Three Weeks, which is an ironic, paradoxical and vulnerable time period. The more we move into it, the darker it becomes, and the darker it becomes, the more vulnerable and the more rectified it becomes.
The more we mourn the Temple, the more we are happy about the process of rebuilding. And the more we wait for Moshiach to come, the more we bring him, from our waiting. In these time, Moshiach, in a counter-intuitive way, is coming right into our faces.
All those who chase Hashem and Moshiach will be chased by good things, and good things will catch them. This is a time to catch what we’re chasing after, one way or another.
This time period is also a transition time. In many ways, our present coming-out-of-exile time is like coming out of Egypt. But in one, specific way it’s not like coming out of Egypt because we don’t have to leave within 18 minutes, without time for the matzah to rise. This time it’s a slow process, as we’ve been told by our prophets. It’s happening slowly and gradually.
It’s a transition from a time of trying to fix up the world, to a time of knowing G-d, and from a time of duality to a time of oneness, from a time of constricted consciousness to a time of expanded consciousness.
It’s a time transition from G-d’s hiddenness to a time of discovering G-d is at the core of everything, and a time of being brought back into the Garden from which we were once cast out.
It’s a time of transition from a time of hierarchy to a time of complete, equal access to Hashem, world-wide, and a time of seeing how everything is connected to Torah.
It’s a time of transition from a hard heart to a time of a heart of flesh, and from a time of partiality to a time of wholeness, and from a time of not knowing G-d to a time of knowing G-d.
This is the time frame we’re in, meaning the Three Weeks, and it’s also the overall slowly-but-surely progression of the Messianic Era.
What do we do about it, and try to get on board? How do we expedite the situation?
We need to plug ourselves into this kind of consciousness. We do this by seeing how Hashem is working through us, not just for us, and to try to know his ways, including seeing and carrying both sides of paradox in our lives. That means having the ability to see something and also its opposite, knowing both can co-exist simultaneously.
And we need to see everything that’s happening as G-d’s goodness, even though it seems unfair and too difficult on the surface level. We need to move ourselves away from our patterns, as the Jews did when they jumped into the Red Sea, away from our patterns that are self-defeating and toward patterns that are open to miracles.
We need to try to be selfless, and to match our will with G-d’s will, allowing us to see in a much greater, more intimate way.
We need to try to see how our actions have an effect on everyone else, and to see the wholeness beyond the partialness.
We need to try to see our calling, both individually and as a generation, and to live inside of spiritual concepts.
We need to try to find a way to live without time restrictions and with a sense of timelessness instead, and without finite thinking, but with a sense of infinity instead.
We need to try to see the past, present and future through the eyes of Hashem. And, one way or another, we need to do this together with everyone else. This is how we usher ourselves into Messianic Consciousness, which we’re all headed into, one way or another.
I call this week’s MMM The Power of Vulnerability, for a number of reasons. We are in the middle of the Three Weeks, the most vulnerable period of the entire Jewish calendar year.
Underneath the weakness, the Achilles’ heel of our vulnerability, which is very real and makes this a very dangerous time, beneath that we find some of the greatest power we can possibly imagine.
I have found wisdom from our Sages about the power of vulnerability in several different sources. One is a verse from Jeremiah that says, “All that chase her will capture her in this time period [of the Three Weeks] in the narrow straights.” That can also be interpreted as anybody who chases G-d can catch G-d.
So, at this very vulnerable point in time we have the greatest opportunity to catch G-d. The whole creation of the world is based on the fact that we come into this life in a place of darkness and vulnerability in order to find the power inside of it and to get ourselves out of there.
I saw a source which talked about how every trial and tribulation we’re put into is purposefully stretching us beyond our limits, beyond our comfort zone and into a place of vulnerability, from which and ONLY from which we can grow and become more of what we are.
So, that’s the power of vulnerability. That’s how we grow.
In general, we make strides when we get rid of the darker side inside our lives. Power comes about when we tap into that area, with psycho-therapeutic practices. The only way we can heal is to tap into the inner shadow side, find the vulnerability, identify it and then release it, to become free from it. And that’s when we begin to live, from that vulnerable point.
The power involved is talked about in different places, making the point that the fall is the cause of the ascent. The very place where the darkness is deepest, our mystical Sages teach us, is the place where the light is brightest.
What I know on a personal level, is that place of helplessness, where we are unable to help even ourselves, we’ve tried everything and given it all up to G-d, that’s actually the most empowering place. It’s the most liberating place.
The whole idea of repentance, of doing teshuva, is to identify and reveal the places where we are deceiving ourselves and living a lie. The idea is to release ourselves from that place. We have to go into a vulnerable place to make that happen. When we do teshuva we become completely new human beings. I think all the greatest of the greatest of our leaders got to the highest levels ever achieved by mankind because they tapped into vulnerability.
Nachon, when we were about to cross the Red Sea, made himself vulnerable by going into the waters of the Red Sea all the way up to his nose, thereby parting the waters, as he was listening to G-d’s instructions. His vulnerability paved the way for the parting of the Red Sea for all the Israelites.
Moses did the same when he said, “Erase me from your book if you don’t forgive the people…” He made himself vulnerable, being willing to sacrifice his name and his posterity.
And Queen Esther did it in her time, in the Purim story.
And Pinchas, in last week’s Parsha, did it when he single-handedly took on those who breached the sexual code in a public way. For doing so, he received a renewed relationship with G-d. That place of vulnerability was where he found his power.
I know this on a personal level as well. I see that the people I talk to who are willing to share their weaknesses, their vulnerabilities with me often turn out to be the best relationships I have. I think that’s true with others, too.
Let your guard down, show your weakness, your needs, your thirst, and so forth… When you do, that is when you bond and bridge your differences.
That is also what prayer is all about in our relationship with G-d. The more we can become vulnerable before G-d by becoming helpless and talking about our imperfections, the more we can go down into the shadow worlds to release and liberate our inner vulnerabilities.
The more we can speak from a vulnerable, heart place inside of ourselves, the more we can turn this whole thing around, especially during the Three Weeks. This is the gateway, the portal to the Messianic times, which may be the topic of my next MMM.
This week’s MMM is sort of a continuation of last week’s theme. It, too, is about healing, but it’s a specific type of healing called Tikkun, or rectification, healing of the broken vessels.
Healing broken vessels is really healing broken people, and we all fall into the same category.
It’s a timely choice of topic, because this past Sunday was a long fast day, and the beginning of a three-week period during which the worst cataclysms in Jewish history occurred in the past. It’s a time designated for breakdown and breakage, more than usual, during the rest of the year.
This three-week period has that kind of energy, even in the climate. The days are the longest and hottest, which represents, in human terms, an overabundance. It represents our inability to take in so much input that’s coming into our lives. That inability leads to dire circumstances.
The Kabbalistic story of the breaking of the vessels, in its simple version, is this – the vessels were immature and the light was overwhelming. The light broke the vessels on different levels, depending on the level of maturity.
The rest of history is all about fixing up what’s broken, fixing the broken pieces. That repair can happen in various ways, but the basic idea is this – there has to be a harmony, a synchronization between the cosmic receiver and the cosmic giver. The giving must be matched-up with what is able to be received. If the giving and receiving isn’t matched up, things break down.
In more human terms, for us to be proper vessels and to receive the lights in the proper proportions, we have to participate in teamwork. That teamwork involves other people who can do what we cannot do alone, and it also describes what happens inside each of us when we “team up” all our different talents, characteristics and powers we have inside us.
So, one of the ways to hold a lot of light is teamwork.
Another way to avoid the breakdown is to have selflessness. The more ego or selfishness we have the more fragile we become, the more vulnerable we become and subject to becoming broken.
The rectification, to receive the light, is to become very, very selfless and humble. Also in our lives, we have to be able to see that what we receive is not only just for us, but it’s meant to be channeled into everything related to us. We live in interdependent worlds. Even within ourselves, what we receive has a parallel world which is shared by our body and integrated into it.
So, too, our mind will have a resulting, parallel effect. The body and the mind have the effect, and so, too, will the soul. When our soul has the effect, so, too, will the other souls in our environment, and eventually we affect the whole world.
It’s not only teamwork, but we’re in a world that’s microcosmic and macrocosmic, where everything is connected to everything else. And to that extent, there is Tikkun. To the extent things are disconnected, to that same extent there is breakdown.
The Messianic world will be the ultimate connection. That’s where everything will be connected, and what we consider “parts” will become whole. We are moving in this direction now.
To be connected, a person needs to have compassion for others, to identify their own need for others, and the ability to relate to others in the proper way. The coming of Messiah is dependent upon our interconnectedness with each other.
We are in a world of Tikkun, which means that even though we are free-will beings, and we decide what gets fixed-up, we still have to realize that G-d is doing it for us, through us and to us, in his own way. Everything is getting better and everything is moving towards Tikkun.
But we cannot jump out of the hierarchal world of Tikkun into everybody-is-equal-and-everybody-is-the-same, and everybody is independent, which will be the reality in the future world (which we saw in Parsha Korach lately) but we will ultimately be in that kind of world, when everything is repaired.
In this fixing, we need to see that we are lacking something and we all have something that others do not have. To become whole, we have to give to each other. This is how we build up the vessels of interdependence and connection and love. That’s how we can see the abundance that’s coming our way.
This week’s MMM topic is privacy. That may press some buttons for people, just hearing the topic. It doesn’t seem like much of a title for an exploration of higher consciousness, but it actually is appropriate.
I want to go in two different directions here, one is the explorations I want to explore and the other is the questions I want to ask. In a way, it’s all about questions.
As regards explorations, I have a feeling that our world, both personal and global, is suffering from a crisis, which is a lack of privacy. For the most part, we are not aware of it, or we’ve just seen the tip of the iceberg.
I want to understand what that does to the soul, even though on the surface we may the lack of privacy for granted. I have a sense that privacy is a part and parcel of the human condition, as well as the global condition. If we don’t have it, we’re missing something very vital in living.
Case in point, we were created from a private place. From the very beginning, we came from an individual, closed, hidden, invisible, personal level, and we have to grow to go on and learn to express ourselves publicly.
In order to share, you have to start by being private. I think it’s the key to processing thoughts. You first have to think before you speak.
It’s the key to creation of the world. First there was darkness and then there was light. First there was nothingness, and then there was creation. The darkest hour is just before the dawn.
We start out alone, and then we share with people. We should always think about the ramifications of our words and our actions. Thoughts start on a private level, and then we process them before speaking.
Our Sages say that blessings do not rest except upon something that is hidden from the eye. It’s about modesty and keeping the mystery intact. Keep the privacy intact. Don’t show it in everybody’s face until you first get a handle on it.
Think things through. Get to a place of quietness and clarity before going out and sharing with other people. Don’t say things until they are clear first. Don’t be so impetuous and share whatever comes to mind.
So, I think privacy is part and parcel of what healthy, organic living is all about. That’s the result of my investigation. My questions on the topic are the following:
In today’s world and in our private worlds, we need to understand when we need to share and when we need to keep things private. As regards our love, how much of it is something we share with others? When do we share? How do we share our love? And when do we wait to share it?
How much of our bodies do we show? How much to we keep private in terms of what we’re putting out there?
What about secrets? When do we keep a secret, and how, and from whom? And, when not to keep a secret?
The world monetary system… Everybody seems to be in public view now. There are advantages, I understand, but what happens when there’s no privacy left? All the money is accounted for by Big Brother, or Big Banks which know exactly how much you have. They can sift from the top and they tend to do so. Where is the privacy there?
Internet privacy. It’s one of the biggest issues in the world right now. Everybody is out there on social media, and the more everybody’s out there, the less everybody’s out there. The more quantity there is, and the lack of privacy is growing, the less quality there is in sharing and connection.
How do you share your privacy regarding how much money you have? And why and how, and how do you deal with that?
Your inner voice. When do you share your inner life with people? When is being alone a good thing, and when is it not a good thing? How much alone time do you need to keep the mystery in?
These questions, and others, will naturally perpetuate. And they are the things I want to explore in the week to come.