There are two forms of consciousness: transmitted, with which we are educated, and the experiential accumulation of facts that cloud the activity of Will. The more a person has gathered information, the less available his or her Self is. Children are spontaneous. We try to suppress and channel this energy by giving them more bias and prejudice. We believe information will change their quality of choices and prevent them from wanting things contrary to their surroundings. What’s lost in the process of education is freedom and awareness, leading to emotional disturbances. The operations of the mind adopt impersonalized, reactive systems instead of a responsible, own true voice. This is how the Self becomes estranged from the Heart. Within this process, people learn to adopt other people's voices, negating their personal world. When a person begins to focus on his or her true Voice at the time of meditation, all thoughts and images, hindering that expression emerge. To remove obstacles, let them pass and do not entertain them. The Self does not counteract these thoughts by fixation. The way of meditation is to peel layers to find the true Voice. Meditation enables a person to return to the time when Will was available, to use it now. Desires, since childhood, have molded a life. Returning Heart to the Will in a child-like state, signifies the arrival at this station in life. Torah helps a person recognize their current illusion. The Torah teaches that what is meaningful in a person's life is what is happening now. To understand the Present, one has to be in touch with the Heart. When a person taps true feelings, he or she will grasp G-d and their place in Life. It enables a person to achieve the awareness of Divine Presence.
We survive by G-d’s grace and everything around is G-dly. The omer, the idea of inclusion, says that within the structure of creation, all is linked and dependent. Even spiritual realms and Divine Attributes have an exchange with creation. Thus, every element is mirrored in the other. Exposure of part reveals the whole. The Baal Shem Tov taught, if you hold a bit of G-d, you can grasp the whole. Complete awareness of G-d does not cease. There is no increase or decrease in G-dliness, only consciousness. See that every particle is inclusive by practice of the mitzvoth: 613 Commandments. When one of them is done with a spirit of all-inclusiveness, all have been done. Should one person be loved with the spirit of integration, all of humanity has been loved. Should one individual live this moment with the Spirit of concurrent providence, a life is fulfilled. Our wills, and true voice reach naturally for the expression of Divine will, rendered mute with a conglomeration of information. "Shema Yisrael, Hashem Elokeno, Hashem Echad," G-d is one, means that in everything you find the inclusion, though idolatry further hinders ones experience. The moment of practice is a simple exercise but we have to understand how this becomes included in the rest of our Experience. In Meditation, we learn to let go of everything that says, "I am everything." Most of the thoughts in our minds have this claim, and catch our attention. If I hold that thought, it creates in me the Illusion: a road to pain. The meditation of letting-go (bitachon) is the idea of trust for and cleaving to G-d. Through Providence things happen, and we have no tangible attachment.
"You shall love your neighbor as you love yourself." If you are able to love your fellow Jew, then the love of humanity can follow. Rabbi Shimon bar Yochai, the author of The Zohar, said that he and his ten students made the entire world stand upon their love. This means existence depended upon the love those ten individuals had for each other. Their love was unconditional and became the focused inclusion of all other loves. The origin of kabbalah meditation was the blessing that Ya'akov received from his father Yitzchak, which he passed on to his son Yosef, as expressed by the verse, "He made for him a coat with lines, (pasufim)." This verse has been translated erroneously in the King James Bible as the coat of many colors. The passing of pasufim is the passing on of the prophetic tradition. Ya'akov conferred on Yosef the ability to interpret dreams and know their prophetic values.The sages say that the letters, which comprise the initials of the phrase, "He made for him a coat of lines," have the numerical value of the word, Voice. Yosef inherited the ability to recognize the divine voice from all other voices in the World. A person must search for Voice, which expresses and integrates other voices that are a commentary upon the main voice: closest to the idea of Silence. The prophet Eliyahu records the instance when the soldiers of Ahab chased him into a cave where he saw a strong wind, a fire, and a great noise. Three times he observes the wind and says, "G-d is not in the wind." He observes the fire and says, "G-d is not in the fire." He notices the noise and says, "G-d is not in the noise." G-d speaks to him, "What do you hear, Eliyahu?" Yosef received the ability to recognize this voice of silence through which he found a code for the interpretation of events and dreams. He foresaw his brothers coming and bowing down before him in Egypt. This dream mapped the beginning of the Jews exile in Egypt, and their redemption. The moment he found G-d in this form, he fell on his face before Greatness. Initially, the voice spoke within him, and afterwards all of the Jews lived the unfolding of that voice. The inheritor of that Voice, Moses, emancipated us. The Torah calls that intimate voice, "the quiet murmur of silence." (see TERUMAH [EX. 25:1 - 27:19] Page 3 and Upanishads)
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