To: K-list
Recieved: 1999/05/18 16:02
Subject: [K-list] hisbonenus and meditation
From: Moshiach
On 1999/05/18 16:02, Moshiach posted thus to the K-list:
ACTIVE VERSUS PASSIVE MEDITATION
Hisbonenut is the Jewish mystical discipline of active
thought-meditation. In 1986 a collection of Hebrew manuscripts, roughly
200 years old, written by Rabbi Schneur Zalman of Liadi (the first
Lubavitcher Rebbe) was published. One of these manuscripts (Ma'amorim
Ketzarim, Inyonim, p. 133) discusses passive versus active
thought-meditation. This amazingly contemporary treatise sheds light on
some of the pitfalls of passive meditation and lends insight into the
distinctions between passive and active meditation. The following is a
translation and adaptation of this manuscript into English, followed by a
few notes. (Full explanation of the topics mentioned would require much
more space than can be alloted here.)
THOUGHT-MEDITATION; its qualities and characteristics.
There are two different methods of thought-meditation.
1) The first method entails centering and settling one's consciousness on
the general sense of an idea, while passively withdrawing from all
thoughts, feelings and body sensations. The meditator disengages and
contracts the mind, and in no way increases the breadth or detail of
understanding. This is done by fixating on a point of awareness in an
uninterrupted stream of consciousness for approximately half an hour,
which brings the person to the general state of "airy vision." (This may
take weeks or months of preparation to accomplish).
Airy vision results from thought-meditation that uses the superficial
powers of the intellect to divest the idea that is the focus of the
meditation of any concrete definition. By thus abstracting the idea, the
person will come to perceive through the mind's eye the subtle spirit of
the idea as an airy vision devoid of tangible meaning. In this context the
prophets said, "And they will be swept away by the [cosmic] wind," and
"When you will gaze upon [the idea] it will be naught." As a result of
this type of meditation, many people have been misled and deluded by their
own imagination and by charlatans who promote futile and vain visions for
their own gain. Little deliberation is required to recognize this type of
meditation.
A few simple indications may be: 1) As bodily tensions are released, the
person may experience slight twitching, jerking or nervous movements. 2)
As the emotions are settled and calmed, a slight turbulence, disturbance
or racing may be felt in the heart. 3) The mind is empty of thoughts and
all thoughts that arise dissipate. 4) There is an increase in
self-awareness.
2) The second method demands detailed, broad and deep comprehension, as
opposed to withdrawing from the intellect. This process requires intense
mental exertion to increase one's awareness of the open, simple and
revealed meaning of the idea; to scrutinize and elaborate on the concept's
many details, facets and ramifications, and not to allow the mind to
contract and settle on one point alone. The indications for the second
type of meditation are profoundly different than the indications for the
first type. There is no passive dissipation of the energies of the body,
heart, and mind whatsoever; but rather, there is active exertion,
concentration and channeling of all the person's powers into the mind.
This intense mental exertion is so all consuming that the person has no
sensation of "self" at all. The awareness achieved through active
thought-meditation is very different from the consciousness reached
through passive meditation, where the person is susceptible to imaginings,
vain visions and futile delusions. To the contrary, the person enclothes
the idea in many metaphors and analogies until it is thoroughly
comprehended and the truth can be perceived vividly through the mind's
eye.
Another indication that one is engaged in active thought-meditation is the
yearning to grasp new insights into the idea; to discover in every nuance
the implicit and specific meaning. The person will be entirely oblivious
to the "self," for the mind's total preoccupation with the idea completely
overshadows any sensations of the heart.
Regarding the ecstacy and awakening that come through the first type of
meditation, the person will find the arousal exceedingly euphoric. This
happens because the meditative process of emptying one's mind is
specifically directed toward bringing exhilaration into the "self." In
actuality, this state constitutes a dualism between G-d and the
individual. The person inescapably becomes egoistic and is ultimately
distant from and in direct opposition to G-dliness, he returns strongly
his sense of "self" being connected, [or worse, "soars upward like an
eagle and proclaims 'I am and there is no other'"].
In contrast, with the second type of meditation, enlightenment comes only
through channeling and emanating G-dliness (as a by-product). The person
is not preparing the "self" to experience a revelation, but rather, is
absorbed in intense mental exertion and is devoted to the vivification of
a Torah insight. Enlightenment is spontaneously triggered by the Torah's
G-dly wisdom, through "gazing at the Glory of the King and nothing else,"
and not because the person has cleared the mind in order to receive a
revelation. Nor is the person enthralled by accompanying feelings of
ecstacy, for the conscious awareness of "self" has no prominence at all,
making exhilaration and other associated sensations irrelevant. So it is
written, "The fool does not desire [true] enlightenment," but seeks
feelings of ecstacy. Moreover, the fool's perpetuation of
self-centeredness shuts out even the faintest glimmer of G-dly
enlightenment.
Another distinction: the ecstacy experienced through the first type of
meditation may cause a person to feel high and mighty, and to become
callous, overbearing and flippant. He will likely acquire a heightened
sensitivity to and an increased appetite for sensual pleasures.
Through the second method, however, the person becomes truly humble and no
longer esteems the "self" to be central. He is also far from desiring
transient pleasures and relating to contemptible character traits, like
indignation, oppressiveness, frivolity, etc. Such a person regards any
negative characteristics he finds within himself as repulsive and
deplorable, takes no credit for personal accomplishments, and considers
the "self" to be veritably nothing at all.
COMMENTS (gleaned from Rabbi Hillel Paritcher's commentaries on Shar
Ha'Yichud and Kuntres Ha'Hispaalus written by Rabbi Dov Ber, the second
Rebbe of Lubavitch):
* Lack of self-centeredness does not imply sublimation, denial or loss of
individuality. To the contrary, centering upon G-dliness liberates the
spirit, whereas holding on to one's awareness of "self" obstructs
spontaneity, creativity and enthusiasm.
* As an unsought and automatic result of attaining G-dly enlightenment,
one may be imbued with Supernal Delight, the highest form of human
pleasure. Yet the person is not carried away by this elation and does not
give in to it. His intention remains purely to offer delight to G-d
through his alignment with the Supreme Will.
* To gain a clearer understanding of how to practice Hisbonenut, active
thought-meditation, much more explanation is needed. For example, it is
taught that one should not meditate exclusively on a single isolated
metaphor, but rather on the complete world-view that results from the
synthesis of many metaphors. To do this the meditator must dwell at length
on the precise meaning of several ideas until the kernel of each idea
crystallizes in his understanding. Then he should broaden the viewpoint
until the ideas can be seen through the mind's eye in a single glance as
one unified insight. By gazing with the mind's eye deep into this unified
insight, the first level of enlightenment may be realized, which is the
enthusiasm of the natural soul (the astral body).
Next, if he will go beyond the limits of the physical body and natural
soul, through purity of intention and increased intensity in the
meditation, the second level of enlightenment may be attained, namely the
awakening of the G-dly attributes of the higher soul. On the third level,
the G-dly attributes of the higher soul illuminate and permeate the
attributes of the natural soul, which are based in the power centers of
the physical body - action, emotion, thought, will and pleasure.
The concept of meditation includes two elements. One is
contemplating a thing, while the other is gazing at it at length. Rashi
thus explains that to contemplate something means to grasp its essence and
understand it fully. Contemplation therefore only pertains to the depth
of understanding derived from itself. At first thought, one may think
that contemplation is the depth of knowledge. This is not true, however,
since the depth of knowledge is only like a vessel with which one arrives
at the depth of a concept.
Higher then this is a concept of probing through which one can reach even
higher than Wisdom.
Wisdom is the concept of nothingness in an idea, the state in which it
exists before it comes to the level of points that can be grasped by
Understanding. This is very much like the concept of the fountain which is
the source of the river. Besides this, there is the concept of probing
the depth of an idea. The root of this reaches down to the source from
which the fountain draws. This source is called the "depth of Wisdom" or
"the hidden nature of Wisdom."
Just as there is depth, breadth and length to Understanding, which is
called Somethingness, so is there depth, breadth and length in Wisdom,
which is called Nothingness.
The depth of a fountain is the beginning of its source, which is the
deepest place from which it originates. From there, it flows upward, until
it gradually emerges from its hidden state. This is ultimately concealed
at its deepest depth, regarding which is written, "The fountains of the
deep were split open" (Genesis 7:11). Regarding this (depth) it is also
written: "Wisdom comes into being from Nothingness" (Job 28:12). This
refers to the "hidden state of Wisdom," which is called the "depth of
Wisdom."
Wisdom consists of a new concept that enters the mind like a flash of
lightning. Its place of origin is its hidden depth, which is its primary
intrinsic nature and innermost essence. This is the depth of the concept
Understanding, which when understood, is experienced as an aspect of
Somethingness. the concept can then be revealed so that it can be
explained. (from A Handbook of Ecstacy, p. 171)
Rabbi Yossi Markel
moshiachATnospamnauticom.net
MOSHIACH <http://www.geocities.com/Athens/Acropolis/5246/>
KABBALAH ON LINE <http://www.geocities.com/Athens/Acropolis/5245/>
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