The Breslov Center

The Mystical Experience

Introduction

While there is no dearth of mystical testimonies from adherents of both Eastern and Western religious traditions, most Jews, even those who attended yeshivot (religious schools), do not know that a similar body of mystical literature may be found within their own tradition. Jewish mystics almost invariably have been reticent to describe their subjective experiences. In part, this is due to the general climate of secrecy surrounding the Merkava and Kabbalah traditions. As the Talmud states: "It is forbidden to teach the mysteries of the Merkava even to one disciple unless he already understands from his own heart" (Chagigah 11b). Also, openly discussing these matters runs the risk of subverting one's spiritual practice by introducing an element of self-consciousness, however subtle. And this twist of ego is the antithesis of the quest for G-d.

On the other hand, there are times when it is a mitzvah (religious duty) to do so. Without such teachings, those who follow the path of Torah would find themselves bereft of a necessary part of the mesorah -- the unbroken chain of transmission from Mount Sinai passed down from master to disciple throughout the generations. Over the centuries it became necessary to write down substantial parts of this oral tradition. Thus, here and there, one does come across such experiential mystical teachings. These testimonies can serve as keys to understand the more abstruse and intentionally cryptic material found in classical Kabbalistic works such as the Sefer Yetzira ("Book of Creation"), Sefer HaBahir ("Book of Illumination"), Zohar ("Book of Splendor"), Pardes Rimonim ("Orchard of Pomegranates") of Rabbi Moshe Cordovero, and the writings of the Ari z"l.[1]

With the birth of the Chasidic movement initiated by the Baal Shem Tov (Rabbi Yisrael ben Eliezer, 1698-1760), the mists of secrecy surrounding the way Jewish mystics "live the life" began to dissipate. One of the Baal Shem Tov's explicit goals was to enable every Jew, scholar and non-scholar alike, to develop an intimate personal relationship with G-d, leading to the experience of deveykut (mystical communion). Therefore, Chasidic texts tend to employ more experiential language than earlier Kabbalistic writings. Sometimes the Chasidic masters even have been willing to commit to print the sort of spiritual guidance reserved for private instruction between teachers and students.

The Breslov Chasidic tradition in particular possesses a great deal of this material. Until recently these teachings were largely unknown to the English-speaking public. A good deal of it still is. Therefore, we have prepared a sampling of Breslov writings on the "mystical experience," most of which has never before appeared in translation. In many cases, we have not translated these passages in full, due to the complexity of the ideas and references to other texts. The reader also should understand that the discussion of the mystical experience and the challenges of the spiritual life is not limited to the teachings we have chosen, but pervades the entire corpus of Breslov literature.

Nevertheless, we hope that this small collection of teachings, incomplete as it is, will serve as a starting point for those who wish to further explore Breslov Chasidus, and who hopefully will seek the guidance of a teacher who faithfully represents the Breslov mesorah (unwritten tradition).[2]

May our efforts benefit all those who seek to ascend what Rebbe Nachman describes as the "Tree That Stands Above Space" (Sippurei Ma'asiot, Tale of the Seven Beggars, Fifth Day): "In the shadow of its branches, all creatures live in peace and delight forever."

About the Translations

The following teachings for the most part have been translated and adapted from the classic Breslov anthology Emet VaTzedek ("Truth and Justice"), compiled by the distinguished scholar and halachic authority, Rav Nachman Goldstein of Tcherin. First published in Lemberg, 1874, Emet VaTzedek constitutes volume one of the Rav of Tcherin's Otzar HaYirah ("A Treasury of Awe"), also known as Likutei Eitzot HaMeshulosh ("Likutei Eitzot Threefold").

The first section consists of the original text of Likutei Eitzot (English: "Rabbi Nachman's Advice," published by the Breslov Research Institute), an early work gleaned from Likutei Moharan ("Collected Teachings of Our Master, Rabbi Nachman") and Rebbe Nachman's other writings by Rabbi Noson Sternhartz and arranged by topic. The second section consists of new material from Rebbe Nachman's writings on more or less the same topics, collected by the Rav of Tcherin. The third section adds a broad range of excerpts from Rabbi Noson Sternhartz's eight-volume masterwork, Likutei Halachot ("Collected Laws"), original expositions based on Rebbe Nachman's teachings and stories. Sometimes the Rav of Tcherin condenses these excerpts for the sake of clarity.

Emes VaTzeddek
(Volume One of Otzar HaYirah)
Chapter: Hasagas V'His'notzi'tzus Elokus
("Divine Illuminations and Perceptions")

Selections From Rebbe Nachman's Works:

Sudden Illumination

Sometimes we see that a person suddenly becomes infused with fervor during his prayers, and a torrent of words pours forth from his lips. This is because the Merciful One has unlocked the gates of the Infinite Light, allowing it to illuminate him. When a person experiences this illumination ( and even though he doesn't see it, nevertheless, his mazal (protective angel) sees it (Megillah 3a) ( immediately his soul ignites in intense deveykus (cleaving to G-d), and becomes subsumed within the Infinite Light. This revelation of the Infinite One lasts as long as the words of prayer "shine" to him. He utters these words with great deveykus and self-abnegation, without any sense of his own autonomous existence.

When one attains self-nullification before the Infinite one, he is in a state of not-knowing; as it is written, "And no one knew..." (Deuteronomy 34:6). He is not even aware of himself. However, this experience must be in a manner of "advancing and returning" (Ezekiel 1:14), in order to preserve one's existence, that the soul should not leave the body before its time. For the Holy One, blessed be He, desires our service. Therefore, one may not linger in this state of ecstasy, until the time comes for G-d Himself to take back his soul. Then he will merge completely with the Infinite One, according to his merits.

Afterglow

When a person returns from the experience of transcendence to his ordinary state of mind and sense of self, an afterglow of this wondrous deveykus (cleaving to G-d) remains with him. It is this afterglow that enables the intellect to sense G-d's Infinite Oneness-to know that everything is good, and everything is One. This is a "foretaste of the World to Come" (Berachos 57b).

The Endless Path

Even tzaddikim need to engage in teshuvah (repentance, or return to G-d): every day they must make spiritual amends for their previous conception of G-d. For compared to how they envision G-d's exaltedness today, their previous conceptions were gross and materialistic. Thus, the World to Come will be "entirely Shabbos" (Sanhedrin 97a) ( that is, "entirely teshuvah." [Rearranged, the letters of "Shabbos" spell "tashuv," meaning "return."] The essence of the World to Come is the experience of G-dliness; and because G-d is Infinite, the path of teshuvah never ends.

Nine Chambers of Wisdom

There is a light that transcends the nefesh (vital soul), ru'ach (seat of the emotions), and neshamah (seat of intellect): this is the Infinite Light of G-d. Although the mortal mind cannot grasp the Infinite Light, the flow of consciousness nevertheless streams toward this goal. However, by rejoicing in the performance of the commandments, one may grasp this lofty level through a mode of perception called "touching but not touching." When the flow of consciousness collides with the restraining force of the highest Sefirah of Kesser (the Divine Crown), this creates "Nine Chambers of Wisdom." [That is, the Sefiros of intellect, Chochmah, Binah, and Da'as, become compounds of one another.] Through these Nine Chambers, one can attain an intuitive grasp of this sublime light.

Despising Materialism

To acquire the intellect that is the prerequisite for perceptions of G-dliness, one must despise "unjust gain" (Exodus 18:21). One must absolutely despise materialism. Love of wealth, however, causes a person to fall from wisdom. On the contrary, he will descend into confusion, folly, anxiety, and depression, and the klippos ("evil husks") and the Realm of Unholiness will encompass him with their delusions that are the antithesis of intellect.

Secret Knowledge

King David said: "For now I know that G-d is great" (Psalms 135:50). "I know" - that is, one's knowledge is in accordance with one's spiritual merits. However, whatever illumination one receives cannot be communicated to anyone else. "Now I know..." Even to yourself, it is impossible to communicate this knowledge from one day to the next. Today you may experience an illumination of G-dliness. But tomorrow you cannot describe this vision, even to yourself.

Not Knowing

"G-d is great"- indeed, " His greatness is unfathomable" (Psalms 145:3). Yet no one knows this at all. Amazing things take place in the world, various and diverse phenomena unfold without end, Creation is constantly changing, everything is constantly new and wondrous, and no one knows. One cannot even speak of this. However, each person according to the intuition of his heart can understand that he doesn't know anything at all. And this understanding remains far from the realization of "not knowing," which is, in truth, the ultimate knowledge. For one has not yet scratched the surface of knowledge in the first place.

[However, this lack of knowledge has a positive side. Since we have no idea what G-d is doing in the world, we may expect G-d's deliverance at any moment.] The Rebbe had remarkable things to say about this: how a person should strengthen himself through this perception, and never become disheartened. No matter how far one may fall, one must never despair of crying out to G-d. For G-d is so great - whatever one's spiritual plight, He can turn everything to the good!

Sichos HaRan 279

Self-Nullification to God

Once Rebbe Nachman told me, "When things are very bad, just nullify yourself completely."

I asked him, "How can one nullify the self?"

He answered, "Close your mouth, and close your eyes, this is nullification."

From this we can learn practical advice: When the Evil One overwhelms us, and disturbs us with all sorts of evil thoughts and confusions that we cannot seem to overcome, that's when we should nullify ourselves.

Everyone can accomplish this, at least from time to time. Simply close your mouth and your eyes, and clear away your thoughts, as if you possessed no intellect or reason. Just nullify yourself completely to G-d.

[1] The Sefer Yetzira (Samuel Weiser 1990) and Sefer HaBahir (Samuel Weiser 1989) have been translated and annotated by the late R. Aryeh Kaplan. Various translations of selections from the Zohar are now available. R. Moshe Miller authored an excellent translation of R. Moshe Cordovero's Palm Tree of Devorah (Targum 1993).

[2] This tradition has been passed down from master to student, beginning with Reb Noson Sternhartz, Rebbe Nachman's foremost disciple. The several main schools of Breslov Chasidus began to diversify somewhat after Reb Noson's passing in 1844. Most contemporary Breslov Chasidim consider Rav Nachman of Tcherin, author of Parparaot L'Chochmah on Likutei Moharan, to have been the preeminent teacher of the third generation in the Breslov mesorah. His students included Rabbi Baruch Ephraim, author of Be'ibei HaNachal on Likutei Moharan, Rabbi Alter of Teplik, author of Mei HaNachal on Likutei Moharan and other works, and Rabbi Avraham Sternhartz, author of Tovot Zichronot. The latter was a grandson of the Rav of Tcherin and a great-grandson of Reb Noson, who played an important role in establishing Breslov Chasidus in the Holy Land.

Another major current in the Breslov mesorah traces itself to Reb Noson's devoted student, Rabbi Nachman of Tulchin, who printed the remainder of Reb Noson's writings and was instrumental in keeping the small and embattled Breslov community alive. His son, Rabbi Avraham Ben Nachman Chazan, author of Biur HaLikutim on Likutei Moharan, was a renowned Chasidic thinker and ascetic in Uman and later in Jerusalem. Reb Avraham Ben Nachman's brother-in-law was Rabbi Alter of Teplik. His students included Rabbi Levi Yitzchak Bender and Rabbi Eliyahu Chaim Rosen, central figures in the post-war Jerusalem Breslov community. These schools are by no means mutually exclusive, however, and many prominent Breslov teachers, past and present, received from more than one tradition.

[3] The verse describes the passing of Moshe Rabbeinu, who personifies the aspect of da’as (“knowledge”). Thus, his death represents the state of “not knowing.”