This user hasn't shared any profile information
Home page: http://paradiseprinciple.com
Posts by yitzchak
So far in this year 5779 on the Jewish calendar I’ve been framing my MMMs on the weekly Parsha, choosing a central theme in consciousness or transcendence.
Looking at different aspects of Parsha Toldot, one thing in particular stands out for me. When Jacob and Esau go to their father, Issac, and continually battle to receive their father’s blessing, Issac spoke about “the hands.”
We know that Jacob disguised himself as his hairy, older brother, Esau, in order to receive his blessing from Issac. Before bestowing his blessing, Issac mentioned that “the hands are the hands of Esau, but the voice is the voice of Jacob.”
That simple statement is connected to a very deep, cosmic, historical, physical and metaphysical reality representing the Jew and the non-Jew throughout history. Meaning, when we, as Jews, are engaged in the spiritual work of the voice (the voice of Jacob) and to the extent we are engaged in that, the hands (the hands of Esau) cannot touch us.
But when we don’t engage in using our voice in prayer, engaging in the Holy Language, meditating on the thoughts and words of G-d, learning them, expressing them and teaching them… when we are not engaged with the words we are not being “word people,” and we can be smothered by the hand of evil.
That’s the metaphor brought out in this Parsha. Everything else is commentary. Not only in this Parsha, but in life. We have to understand that our legacy is this – “the voice is the voice of Jacob.” We have to understand that the blessings in this portion of Torah are about the material, physical things the world can provide us, and that’s part of our lives because we have a physical body which is part of our spirituality.
But, at the core, what we are meant to do when we are protected from the hands of Esau, is raise up the world. Our Sages, commenting on this dichotomy, indicate that it’s a sliding scale, meaning that when one rises the other falls.
To the extent that we use our voices to raise up the world, the other one falls. To the extent that we don’t use our voices to raise up the world, the other one gets strong and we fall.
We need to understand that the best way to approach this dichotomy is through questions, such as:
- How can we understand from this “hands vs voice” formula the proper way to engage with our evil inclination?
- How can we understand from this formula the battle of good and evil in the world?
- How can we understand from this formula the way to break through it all, and reach a place of enlightenment, of Mashiach?
- How can we understand from this formula how to purge away all of the blocks and obstructions in both our internal and external worlds?
- How can we get from this formula of the hands and the voice to a place of abundance? Abundance is a big part of the Parsha as well because it’s all about the blessings from their father who was fabulously wealthy, as were all our Patriarchs and Matriarchs.
- How, by being voice people, can we do that?
- And how can we best use our voice? Is there a way we can get to the deeper truths, voices and Divinity inside ourselves by plugging into the “voice of Jacob.” Can we forge a path for going into the depth of all that?
In the past, I filled up an entire notebook on this week’s Parsha, Chayei Sarah. So, I have ready-made material to re-discover the theme of this week’s Torah, which is also a central theme in our lives and a point of consciousness we need to embrace.
The theme is All-ness. I’ve connected to this theme before, but this time I bring another level of wholeness to the subject of All-ness.
Our exploration this week is inspired and prompted by some of the main points of the Parsha. As it begins, “Sarah was coming to the next world with her days.” That’s the expression, as we also say, “Abraham was old, and he came with his days.”
These expressions represent the idea of taking advantage of every day of our lives. Some people take advantage of 10% of their days, of their time. But Abraham and Sarah were taking advantage of 100% of their time. They were in awe of life, 365/24/7.
They knew G-d was talking to them, from behind the curtain and between the lines. The sacred text and the highlights of their lives was the idea that there’s something needing their focus and attention at every moment in order to elevate it, to complete it or to be completed by it.
That’s what an All-ness person is all about. They realize that every second is a challenge, complete with G-d’s guidance for solving a problem in their lives. Sometimes, it may become an awareness of another possible problem, like a signal, to bring about a healing or a cure of some kind.
These things are happening at all times, and that’s why we need to be All-ness people. We need to pay attention to everything as an opportunity and bring to it the totality of the All-ness of ourselves.
We need to have a perspective that is not partial or constricted in any way. And we need to be able to see, even when things don’t look whole and complete, it’s a matter of our own perspective. We are not seeing things clearly, in an All-ness way, and we have an opportunity to turn something partial into All-ness.
This is a type of healing perspective on life, and we can learn to go back to a place of All-ness, the ultimate place known as the Garden of Eden. All of humanity is trying to get back to that All-ness garden, consciously or unconsciously.
The more we look through the lens of All-ness at the encounters of our lives, and the more we live complete lives the more we understand the preciousness of every second, the more we become righteous people.
The more we bring All-ness into the world, and the more we accept and have mindfulness and peace of mind in regard to everything that’s happening, the more we understand the message our Patriarchs and Matriarchs bring to us in Torah.
This week’s Parsha is Vayera. It’s a continuation of the study of Abraham, and his Chessed and goodness to the world. It’s a study of extraordinary life.
Abraham has a tent somewhere in the desert, Beersheva I believe, that is open on all four sides, in all four directions, to anyone. Abraham wanted to promote the idea of giving love through hospitality. His motto was, “What is mine is yours.” And that was a life-changing, revolutionary motto in his day, and in our day, too.
Instead of taking, Abraham wanted to show that G-d is a G-d of giving, so G-d’s people should be people of giving. That’s the message, and everything about Abraham’s life is seen as extraordinary love and sharing, even the way he provided his hospitality. He did a little and he did a lot, because he came from this perspective of giving and loving.
Abraham even went to the city of Sodom to pray against its destruction. This would seem to make sense for a person of such stature, but his qualities of morality, goodness, giving and loving were completely the opposite of the characteristics of people in Sodom. He set up an institute of The Sons of Sodom because he wanted to love them as well, to get that message across and to pray for them. He even brought them into his home to demonstrate the theme of his life – loving people despite the consequences and despite possibly being the first man to do so.
Because it means people may take advantage of us, this is a hard concept to hear in the world now, when everybody is protective of themselves, to avoid vulnerability.
But Abraham was teaching a different way, an extraordinary way of life. It was his whole purpose and ambition in life, and he set an example for us to follow. We need to find many ways to emulate Abraham’s extraordinary qualities, such as sharing love in the way we talk to people, deepening the love in our families, appreciating the depth of a mother’s love and the reality of love in people who aren’t currently capable of showing it.
In our hearts we need to have the foresight, the love and the faith to bring out the love in others. We need to be able to identify the point of love in another person, even if its deep inside them, and to the exclusion of all else be able to focus on that point of love within them. This is how we can turn another person’s life into a life of love.
That’s the challenge, and the topic of our MMM this week.
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.