Posts tagged Mystical Consciousness
I’ll share a few ideas about Purim and then a few ideas about Parsha Tetsaveh, and I see a common denominator between them, which is finding extraordinary consciousness inside ourselves. It may sound familiar, even repetitious of the previous weeks’ posts, but I can’t help seeing it in parsha after parsha.
Purim is a very Holy, above-nature day, when we shift the way we see reality. You might say, we see that the root of nature is super-nature, or the super-natural. That’s what Purim is about, in general. It’s a day when we are able to overcome the deepest, most antagonistic, Amalek forces in our lives. Those are the forces shouting at us that we are not worthy, and everything is happenstance, causing doubts about ourselves and our connections to G-d. We are able to overcome all of that.
It’s a day when we walk into the mystery, the Ayin, the Nothingness, and we come out in a sort of alchemy. We transform into a whole new type of human being. Purim is a day we come to understand opposites, the diametric opposites of despairing, dark reality and the most beautiful, breath-taking salvation we can experience. We begin to understand it not only in the Purim story, but in our lives.
It’s a day when we can reach out our hands and we will be given whatever we desire, in terms of prayer and charity, for example. We have to hold back on this day and realize that G-d is running the whole show anyway.
Those are a few ideas Purim represents for us. We see that a week before Purim is the day that Moshe Rabeinu was born, and it’s also the day he passed away. Moshe represents so much for us; he represents the pinnacle of being human, of human prophesy, leadership and humility. He represents the whole Torah, so it’s a good time right now to study his words, the best we can.
Now let’s jump into Parsha Tetsaveh, which is also all about extraordinary consciousness. One thing we notice is the Eternal Light, which burned all the time in the Temple. (Remember, everything in the Temple is us. G-d said, “Make me a Tabernacle, and I will dwell inside of you.” He didn’t say, “inside of it,” but he said, “inside of you.” That means the Israelites themselves.)
Everything Torah teaches about the Tabernacle is really about what we have inside of us, so we have an eternal light within us, and we need to find that light because it never goes out. No matter what situations we face and how hopeless they may seem, there is the place of light inside, and the eternal light never goes out.
There’s a place inside us that’s called Urim v’ Tumim. The light on the breastplate of the High Priest, which was made of the letters representing the tribes, and which was used to answer the most important questions regarding the Israelite nation, lit up supernaturally to answer to provide answers. And we, too, can get answers to any questions we ask if we have the faith and trust inside us.
Parsha Tetsaveh also talks about the concept of holy clothes, meaning the clothing worn by the priests and the High Priest. We can think about this clothing as hiding and revealing something, both at the same time. In a deeper, mystical sense, clothes (levush in Hebrew) is the term which describes the way holy souls are housed inside of us. Our souls help draw down what we need to know and they help guide us on our way. That’s another extraordinary consciousness inside of us.
There is much more available. We have access to eternity, to clarity and to the highest possible light.
Take all this and have a wonderful Purim!
What I want to share is about the soul and mindfulness. It’s my theme for the week for MMM, but it’s also what the soul is all about. Our souls come into our bodies to improve, expand and soul-ize our bodies, but also to restore them to be souls, to be more spiritual, to get back to the level of Adam’s body prior to the fall in the Garden of Eden. Adam’s body was more like our souls today.
The soul is inside our body, and it’s functioning maximally when we are the most mindful, and it has a natural drive to get back to that, meaning to “escape,” like a flame leaping up on a candle wick. Our soul is trying to get back that place, to be restored, and mindfulness is what helps it get back to that place.
So, here’s a list of tools we can use to increase the mindfulness of life and enable our soul to live in its proper environment.
Instead of the normal consciousness of _______, let’s go to a mindful consciousness of the following:
- Instead of the normal consciousness of moving our bodies through the day, with all the different mundane movements involved, let’s make all these movements – sitting down, standing up, walking, etc. – soulful and mindful opportunities. Let’s be soulful and mindful by resonating on the deepest level with what that message means for us.
- Instead of the normal consciousness of a sort of “ho-hum” life, let’s Paradise our lives, being soulful and mindful of maximal personal expression and also maximal divine expression.
- Instead of the normal consciousness with regard to which aspects of our awareness we engage the world with, let’s be soulful and mindful by engaging the world with our Allness.
- Instead of the normal consciousness of accumulating and accessing wisdom, let’s open up our Da’as, our knowing, and thereby know things in a soulful, mindful way.
- Instead of processing the thoughts in our minds, in a semi-unconscious way, let’s do it in a mindful/soulful way by watching our thoughts or actually taking notes of them. Do it in an objective, watch-the-movie way.
- Instead of the normal consciousness of jumping around from one thing to another in our lives, let’s have a soulful, mindful engagement of any present thing we’re doing, to the exclusion of anything else. Have complete, hyper-focus on whatever it is we’re doing at the moment.
- Instead of the normal consciousness of taking in the world through the 5 senses as usual, let’s engage the soul and the mind in a much, much more enhanced way of seeing, hearing, smelling, tasting and touching.
- Instead of the normal consciousness of engaging the world in a happenstance, coincidental way, let’s see how G-d is talking to us and leading us exactly where we need to go, at all times, in a soulful, mindful way.
- Instead of the normal consciousness of engaging wisdom on a surface level, let’s engage wisdom according to the depth of what we can understand and receive about what that wisdom means for us. Consider its associations, meaning what we know about it and what we can reveal and discover about it.
- Instead of the normal consciousness of understanding life through our own eyes, let’s understand and process life through the eyes of G-d, in a soulful and mindful way of seeing the past, present and future implications, movement and unfolding of every situation.
- Instead of the normal consciousness of connecting to topics we are exploring in a by-the-way manner, let’s completely immerse ourselves for an entire day, week or month in nothing but that particular topic, in a completely soulful and mindful way.
- Instead of the normal consciousness of understanding the world is just populated by us and by other people, let’s open up our minds and souls and become aware of the root souls, the angels, the sparks and other souls that are with us, all around us.
- Instead of the normal consciousness of connecting to the world in terms of what we want by just wanting it, let’s completely embrace the wanting from our lower soul to our higher soul, and want it so much that it actually manifests in our lives.
Continuing with the theme of reincarnation basics, I’d like to talk about the fact that we are all born with the main host, meaning who we really are. But we also have, throughout our lives, anywhere from 1 to 4 guests.
These are people who experience what we experience, and they are usually “soul family” people who are connected with us in the map of souls. They have a like for us, an affinity for us. They are rooting for us and we are rooting for them. They are here, as are we all, to fix up something from a previous lifetime.
My main experience is “me,” but if I develop the sensitivity to do so, I can begin to experience these other personalities, not in a schizophrenic or multi-personality type of way, but in a natural way. You might think of it as the different voices within each of us, reacting and awakening in different ways.
All these various personalities will find their main body to inhabit at the time of the resurrection of all the souls into their bodies, and it will be like a grand old reunion in those days. Seeing yourself in so many generations and nuances is part of the experience.
Another experience is this – the greater the person, the more people that are outside of him or her, those people are actually inside of him or her. And the great person has an affinity for all those people. The greatest example of all is Moshe, Moses, who had everybody inside of him. That is why he was able to counsel and get to the bottom of the Daas, the knowings of each person, and help them know what to do.
Each of us, on our different levels, quantitatively and qualitatively, take people inside us, and that’s how we relate to other people.
The second, related topic here is “ibur.” These are short-term guests, as opposed to a life-long guest within us, lasting anywhere from a few minutes to many years in duration. These people come in a helpful way, to inhabit us, because they either need the tikkun, a mitzvah for themselves, or they are present to help us, because we’re doing something extraordinary. They are present to give us an extra boost of expanded consciousness that comes along with their inhabitance of us.
This is not as creepy or spooky as a dybbuk, or an exorcist-type story, but it’s a natural thing going on inside us. We’re either helping them or they’re helping us.
For example, there was a time when divorce was very rare. Now that is not the case, but in the past there were people who needed to fulfill all the mitzvoth in the Torah, and they might jump in right at the time someone is experiencing divorce. That person will feel a very elevated awakening inside, because there are other souls coming on board, so to speak, in the merit of that particular mitzvah.
These others don’t suffer with us if they are here to help us, but if we’re helping them, then they do feel it, meaning our suffering is their suffering. Our refinement is their refinement.
On Shabbat we have what’s called an “extra soul.” The Arizal teaches us that this is literally another human being from the world of souls, come to give us extra aliveness and pleasure, an expanded consciousness. And they leave us when Shabbat is over, and we feel the loss. It can be sort of a harsh feeling.
And it’s similar when we step up to help many people in a public way. We will get many people from the ibur system to help us get across what we need to communicate to them. And we can become aware of them by developing a sensitivity, the same way as we can become sensitive to other people within us throughout our lifetime. We can cultivate an awareness of getting extra help, as if something from beyond us has come to help us.
And, G-d forbid, the opposite is also true. If we are doing something really bad, it could be that some bad souls are coming to mess us up. It works both ways.
The third topic here is what I call the smoothness factor. The basic idea is this – we all come into this world with unfinished business. We all come reincarnated. We are coming, not to fix up the same things we faced last lifetime, but to fix what remains to be fixed. So, we can heal in every feeling and act and word and emotion and thought and interaction and relationship we have. We can feel if something we’re doing is unfixed, and needs to be fixed.
It may be something that’s not smooth for us, and we have to work especially hard at it, we’re driven to work hard at it. Therefore, even if we get knocked down we’re driven to get back up and fix it up.
Or, it could be the other way around. It may be something we’ve already fixed up previously, and we are in our element, so to speak, then we may have the feeling that everything is going smoothly because we already took care of that thing.
Both of these situations are useful, the hard stuff and the smooth, easy experiences. Both exist to advance us in our tikkun, which will ultimately bring us to our culmination in the end of days.
The same is true of relationships. People come into our lives, as close or as distant relationships, to help facilitate our tikkun, our perfection process. We need to pay attention to that perspective, meaning that they are here from a previous time to help take the sting out of bad feelings we may have about other people. They are sent by G-d to help us go through what we need to go through.
Finally, there’s the Sephirot factor. There’s a Sehirotic soul map and we are connected to people closest to us by a particular Sephira, and we will heal in affinity with people of the same Sephira, too. This is true regarding soulmating, friendships and family relationships, among others.
I’m not going to get into all the various Sephirot because that’s a separate discussion for another day, but the basic idea is this – we are here to maximize our Sephirotic profile and to align it as well.
What I’d like to speak about now is the concept of being extraordinary. This concept is extremely important, whether you happen to be an extraordinary person yourself, or to be part of a group of extraordinary people, or whether you’re exploring the Sefirotic topic of being extraordinary.
Being extraordinary is the Keter, the highest of the Sefirot, and I’m involved in a constant exploration of it. So, let’s begin.
First, I’d like to speak about extraordinary time transcendence. You need to know that the patriarchs and matriarchs were all plugged into an extraordinary level of time transcendence. They experienced the restoration of youth in their old age by bearing children at the ages of 90 and 100 years. They were connected to the eternity atmosphere of the Paradisical afterlife, and so in this life as well.
Many years later, when the Jews left Egypt, the inception or birth-point of our people, they left in a flash, not even long enough for the dough to rise (thus the concept of matzahs). And this imprinted on the soul of the Jewish nation a natural, inborn ability to not be limited by time. The patriarchs and matriarchs understood they deserved this “above time” dimension, as a result of taking advantage of every day and every moment of their lives.
This is the concept of Allness, or Kol [a post life consciousness accessed in this life] and was the code word of the Patriarchs, and it earned for them a ticket to eternity, as they were buried in the cave of Machpelah, the entrance to Paradise on this earth. It’s the place where the time frame of this earth meets with the time frame of the garden of Eden.
I have a few comments on the above paragraph, with regard to transcending time:
The Patriarchs experienced youth in their old age. We can see, if we have good eyes, a very spiritual person, who even in their old age they may have a baby face, or what our Sages call a “shining face.” And this is an indication of youth in an older person. Even though they say the eyes are the window to the soul, it’s really the whole face when the older person has been living in a time-transcending way.
The Patriarchs gave birth in their old age. The whole idea of the difficulty and travail and age constrictions of giving birth is a curse from Adam and Eve, back in the garden of Eden, condemning women to suffer in the birth process itself. Since the Patriarchs didn’t have the ability to bear children at all, for them to have children was entirely extraordinary.
We also have a tradition about those people, who are at any time living in an extraordinary way with regard to the whole birth process and the garden of Eden episode of birth, which says if they transcend that idea, if they live in an upper level, soul way, they will not have a hard time giving birth in this lifetime, and they will have the ability to give birth at older ages as well.
That’s one of the lessons we learn from the Patriarchs, to transcend the limitations of time, even though there are natural limitations. We don’t necessarily have to be limited by time.
The Patriarchs experienced this world inside of the next world. That was a blessing our Sages used to give each other, “May you experience your future world in this world. May you experience the garden of Eden in this world now.” By living Paradise now, living a life that is completely self-actualized and G-d connected, a person will be experiencing the future life in this life now.
One of the keys to doing that is to be detached from this world. To the extent you’re detached, then you’re not attached to all the vicissitudes of this world, you’re able to transcend it and live in sort of a garden of Eden-type reality in this world.
Another point made above is that in Egypt the Children of Israel had sort of a supernatural “coming out,” which is an indication of transcending time in the birth process. We all know that everything follows the beginning. The body follows the head, for example.
The Jewish people are called Reshit, and as it is said, Bereshit Bara, in the beginning, for the sake of Reshit. So, who is Reshit? Reshit is our people. Our people are all about beginning, and we understand that to the extent you invest in the beginning, all the rest will follow suit. The beginning of a Sefirotic process is what determines the rest of it. The head of the year, Rosh Hashanah, determines the character of the rest of the year to follow.
So, we know that secret of extraordinary time transcendence as well.
The Sages took advantage of every single day of their life, with their Allness. Because they’re related to time in an extraordinary way, making every minute sacred, a sacred opportunity, they lived a life and they left the world with Allness. It was almost like measure-for-measure, to the extent that this whole world is a mirror, a measure-for-measure kind of system.
If you relate to time as being precious, every minute, time will relate back to you as being precious, too, and you’ll be able to live an “above time” reality, even in this world. I believe this is a big part of why the Sages were able to transcend their youth and their old age as well. It’s because every minute was precious to them.
In the cave of the Patriarchs and Matriarchs, there is the connection between the post life, the paradise, garden of Eden post life and this world. The cave is a meeting point. And this meeting point is another key to transcending time.
If we understand that there are certain vortexes of time connections in our lives, then we will know exactly how to transcend time. Abraham sensed this when he bought that cave, that it was a time warp cave, a place to move from a time-limited reality in this world to a time-limitless reality of the next world.
That cave is certainly in a place, in the city of Hebron, but it’s also in a certain time. There are time markers in our lives where we can bridge and go beyond this life and into the next life. Time passes away, but with sensitive and subtle spirituality we can feel certain times in our lives when we are bridging past, present and future all together. And that is another way of time transcendence.
The following is sort of a time-transcendence meditation:
Be aware that you are a child of the people who have an illustrious history of being able to transcend time. With this realization in mind, focus on what area of your life might be time-bound, and how great it would be to have the ability to transcend these boundaries.
For example, midlife and aging issues… Rather than giving in to the normal, restrictive consciousness and fears that plague so many people, focus on the timeless parts of your being, such as your soul. Your soul does not age the way your body does. It carries on forever. To live your life with the soul at the helm, as opposed to the body, you’ll transcend the crippling, aging woes that so many people suffer.
Other examples of time transcendence are the awareness of the afterlife and the way all your present actions have eternal reverberations.
To expand a little bit on that:
We are a people who transcend time. We need to use that power inside ourselves to focus on the time-bound parts of our lives, and expand them into time boundlessness. How do you do that? You do it by focusing on that which is timeless, and yet accessible to you, which is the soul.
And the more you live life from the soul and not from your body, wherever you find yourself in a time bound situation you’ll be able to go beyond those boundaries. Time is bound only when it is not connected with timelessness parts of ourselves.
So we need to heal and project in a timeless way to see the expanse of every process we get ourselves into, and other people as well.
And one final point:
The afterlife has eternal reverberations, and we have to focus on those now, which means understanding “reality” we find ourselves in as we live this life 24/7 is just a video movie. Imagine that the movie you’re in right now will have replays, with deeper analysis and depth, going forward forever. When you do that you can relate very differently to every move you make in this movie now.
You’re going to think differently, and speak and act differently. You’ll side differently and count your people and your situations differently, because of those eternal reverberations. That has a huge impact on how we live our lives.
When we live with that awareness that every move goes on forever, we’re going to think twice, we’re going to be more meditative before we think, speak or do anything in our lives. And that’s going to raise us up above time as well.
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