Below the three heads of the crown are the three intellectual faculties of the soul:

Transcription

1 Page62 Kabbalah and Psychology Part 21 The Seven Lower Sefirot Below the three heads of the crown are the three intellectual faculties of the soul: wisdom, understanding, and knowledge (Chabad), and below them are the seven emotional faculties of the soul, which are also arranged in groups of three as a triangle, with one on the right, one on the left and the third in the center. When considered philosophically, the right, left and center axes are like the thesis, antithesis, and synthesis. This relationship between the three axes is most apparent in the primary emotions, love, might and compassion, often symbolized by the three patriarchs, Abraham, Isaac, and Jacob. Netzach, hod and yesod (victory, thanksgiving and foundation) are the three innate, or behavioristic qualities of the human psyche. These three are similar to emotions, but rather than arousing an emotional feeling in the heart, they represent innate powers of soul that motivate a person to act. All modern psychological philosophies are behavioristic. Many believe that it is possible, merely by studying behavior, to reach the unconscious part of the human psyche. In the last decade, behaviorism has, to some extent, been replaced by evolutionary psychology, in which behavior and certain psychological traits are thought to be inherited from evolutionary ancestors of mankind. From a Torah perspective, evolutionary psychology is incorrect at this literal level. Nonetheless, humans definitely incorporate within their psyches and behavior all of the elements of the animal world.

2 Page63 Netzach manifests in the soul as trust, self-confidence and initiative. Our ambitions are achieved through the certainty that God gives us the power to accomplish. This type of non-egocentric confidence must be encouraged and reinforced in the patient. An example of active trust is when a person who is ill, whether physically or psychologically, refers to a specialist for advice and exactly follows his or her instructions. Although he trusts that God has provided the specialist as the channel to bring about healing, the patient must do all that is in his power to effect a cure through these means. The inner property of the sefirah of hod (thanksgiving and gratitude) is sincerity, or simplicity. In Yiddish, the word for this property is ernst, or earnestness, which means to be sincere about what you're doing, not to be playing games. Whereas victory represents the self-confidence that leads to action (a relatively male quality), the sefirah of hod relates to the passive confidence of positive thinking (a relatively female quality). Positive thinking means feeling secure that everything is always for the best. Even if a person is unable to do anything to improve his situation, he feels secure that God will solve his problem. Passive trust becomes applicable when a doctor says that there is no available cure. In such a case, the patient s positive thinking must come to the fore. The more a person is aware of the constant presence of God, the ultimate Healer of all Flesh, the easier it will be for him to regain his health.

3 Page64 The Torah teaches us that a caring visitor, even one with no medical qualifications, takes away one-sixtieth of the patient s illness, merely by being present by his side. The two innate emotive powers of confidence and sincerity act as a pair to produce a stable mental state. In fact, they correspond to the two legs, both of which are necessary to walk. Unlike the right and left hands (corresponding to the emotions of love and fear) which can operate individually, feet require a coordinated partnership in order to maintain balance and equilibrium. As a physically healthy person walks without consciously being aware of how to move, so does a psychologically healthy individual naturally balance between netzach and hod. In Western medicine, one of the classic methods of treatment for psychological ailments is to help the patient reach greater self-awareness. This is seen as a goal in its own right. But, increased self-awareness does not necessarily lead to a desirable result in the long-run; in fact, acute self-awareness can be pathological, as in hypochondria. Instead of endeavoring to bring increased self-awareness, the therapist should help a person to take the initiative to accomplish positive actions (active confidence). In addition, the patient should be helped to think positive thoughts which benefit his emotional and psychological health (passive confidence). The synthesis of the three innate emotive powers is the sefirah of yesod, or foundation. The inner property of foundation is truth in the sense of self-actualization; the inner honesty that motivates a person to realize his potential. A person who has a dream, for example, has a drive to make it come true; similarly, someone who makes a promise is dedicated to fulfill it. The quality of inner honesty will drive a person to realize

4 Page65 his individual potentials and talents. This is something that every person needs to discover and actualize in himself. 35 Yesod usually comes to the fore when, close to achieving success, a person must pull through to finalize and complete the achievement. Netzach, hod and yesod are the three innate, conscious components which a person can condition, adapting and rectifying behavior to a desired outcome. In order to do this, one must constantly evaluate one s actions with reference to these qualities, by asking: Am I acting/speaking with confidence (in God)? Am I acting/speaking with sincerity? Am I devoted to achieving my potential? The final sefirah, which follows the three groups of three (intellectual, emotional and innate powers of the soul), is the sefirah of malchut, kingdom. 36 Monarchy has been negated by most of modern society for several hundred years because it involved dictatorship, arrogance and conceit, which are not positive phenomena. Paradoxically, the inner, spiritual property of kingdom is a sense of humility. Indeed, a true king, epitomized by the figure of King David, experiences a sense of lowliness and humility, as King David himself said, I am lowly in my own eyes, 37 meaning that a true king has no personal ego. This paradox is explained by the parable of the ocean tides. When the ocean is at high tide, it covers the greatest extent of dry land possible; yet, at low tide, 35 Many people suffer great frustration because they are unaware of their basic potential. This is something that must be addressed when a person comes for psychological analysis with a therapist. The twelve basic talents, or senses, according to Sefer Yetzirah are speech, thought, progress, sight, hearing, action, touch, smell, sleep anger, taste and laughter, corresponding to the Hebrew months. (An overview of each of these talents can be found at beginning with the month of Nissan.) 36 For a detailed discussion on the dynamics of leadership that are epitomized in a true king, see Yitzchak Ginsburgh. Awakening the Spark Within. (Jerusalem:Gal Einai,2001) 37 II Samuel, 6:22.

5 Page66 the sea recedes into itself. This idea is most beautifully represented by the numerical ;שפל) also meaning conceit) and low tide ;גאות) equivalence of the two words for high tide also meaning lowliness), both of which have a numerical value of Spiritually speaking, the high tide is controlled by the low tide. In essence, the general experience of a king should be lowliness, and the grandeur of his high tide should be in direct proportion to the lowliness of his low tide. In other words, the high tide is merely an external stance that the king must assume in order to garner respect from his people, because a king is not allowed to relinquish his honor. 39 The moon, which controls the tides, also symbolizes King David. 40 The waxing and waning of the moon is like the monarchy which at times seems to disappear. For instance, when a king grants amnesty, his power appears diminished, yet, nonetheless, it is there. Like the moon, which disappears temporarily but eventually returns in all its glory, so too, the monarchy of King David will return after millennia of absence. As we say at the beginning of each month, in the prayers of sanctifying the moon: David, King of Israel, lives forever! Psychologically, unbalanced kingdom relates to the symptoms associated with bipolar disease, in which the swings between the highs and lows are drastic. As a tsunami wave floods the land and destroys civilization, while a very low tide kills off the life in the ocean, so pathological highs and lows are dangerous to human souls. 38 Jehoshaphat was one righteous king, a descendant of King David, whose name also equals this number 410. He is the king who symbolizes the equality between the low tide and the high tide 39 Yoma, 22b. 40 The word lunatic in English, actually means moonstruck. King David himself used the disguise of lunacy in order to save his own life from the hands of Saul and the Philistines.

6 Page67 Nonetheless, it must be recognized that the actual swing from high tide to low tide is a naturally occurring, positive phenomenon, like the swing of a pendulum. The high swings are merely an outward appearance of grandeur in order to accomplish that which must be achieved below, as we learn from God Himself, who wears His royal grandeur as a garment. 41 The high swings should be in direct proportion with the person s inner sense of lowliness; once the desired action has been achieved, he must gradually recede back into the initial state of humility. Lowliness breeds a consciousness of service. This consciousness in the Divine soul expresses itself in service to its Creator. In this sense, a king of Israel must be someone who regards himself as a servant to God. Indeed, certain great tzadikim expressed their lowliness by saying, I am a servant to the Jewish people. This is a totally altruistic type of service. The intellectual soul regards its purpose as serving humanity and contributing to the world. In contrast, the animal soul s consciousness of service is an egocentric performance that manifests based on perceived profit. There is a well-known rule of trade, which claims that in order to succeed, a business must provide the best service possible, because the best service is the most profitable in the long run. 41 Psalms, 93:1.