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Perspectives as Post-modern Revelation

Prism

By Marc Gafni

Every evolved culture and every evolved individual may realize Unique Self when True Self awakens to its Unique Perspective. An early expression of this equation is sourced in pre-modernity in the great teachings of the Kabbalists. For these masters, the sacred text of the Torah is the word of God. Yet, paradoxically. in Hebrew mystical teaching a human being who is deeply grounded in True Self while fully incarnating his or her own uniqueness, also speaks the word of God!

Human insight HOWEVER is considered the word of God and, given the status of Torah, only when it derives directly from the clarified unique perspective of a human being who is connected to the ground of True Self. In this radical teaching the supreme identity between the human being and the godhead is only realized through the paradoxical portal of radical human uniqueness. Irreducible uniqueness, the full inhabiting of unique perspective or voice, is revealed to be an absolute quality of essence.

In modernity and especially in post-modernity, the early realization of the Kabbalists in regard to the primacy of perspective takes center stage. There is an emergent cultural realization, placed front and center in Integral theory, that perspectives are foundational. But in post-modernity perspectives have to often been used as the key tool of post-modernity’s deconstructive project. The sentence used to deny all truth is “that’s just your perspective.”

Our conclusion in World Spirituality teaching however, is not that of the post-modern deconstructive thinkers who were among the champions of this insight. Deconstruction wrongly assumed that when perspective is revealed to be part of the process of meaning making, there is no longer any real meaning. Rather, when we understand perspective, we understand that every culture and every great tradition of spirit has its own Unique Self.

Perspective reveals a plentitude of meaning and not a dearth or death of meaning. All cultures perceive essence, but each unique perspective gives a particular resonance and cast to essence. Loyalty to one’s religion and culture is not, therefore, (as modern and post-modern fashions sometimes suggest), primitive or fundamentalist. It is rather partially true, in that it is how my culture is intuiting essence.

The pre-modern mistake was the failure to realize that every religion has a particular perspective, and therefore not to realize that no religion can claim that its intuition of ultimate truth is the only truth. Now that we understand that every great tradition and culture perceived essence through a particular perspective, we can avoid the tragic mistake of deconstructing the traditions as meaningless.

Instead, we understand that every tradition is a particular perspective, a particular instrument in the symphony of spirit that is indeed making sacred music. All of the perspectives come together to create a symphony. And at that point, there is the possibility that the followers of each tradition can begin to realize that their particular religion is not the music but an instrument of the music.

The Kabbalists foreshadow our post- postmodern World Spirituality reconstructive project. Nothing is true, says post-modernity, because everything is contextual. For the Kabbalists, foreshadowing World Spirituality teaching, the opposite is correct. When you fully inhabit your unique perspective you become Source. You not only speak the word of God You incarnate the word of God.

World Spirituality based on Integral Principles, including the first principle of Unique Self, understands that Uniqueness reveals essence through a particular prism. Perspective creates not a dearth of truth, but a magnificent kaleidoscope of truth. Every authentic insight deriving from Unique Perspective is true but partial. No part is reducible to the whole but no part stands alone. It is this insight of Unique Self that is the foundation of the great reconstructive project, which is Spirit’s Next Move.


Photo Credit: Jason A. Samfield

What does it mean to be fair?

 

Snow White

By Marc Gafni

What does it mean to be fair? In one sense being fair means to be just and good. To be fair is to be honest and have integrity.

Fairness implies appropriate weights and measure. To be fair means to give things the right weight and measure accurately.

When my sons were young the phrase that would indicate that they were the most upset or disturbed was the mixed English and Hebrew idiom, “Zeh Lo Fair.” It’s not fair. When they said that, they were appealing to a universal standard of the good and the just, which has ultimate natural authority.

The word “fair,” however has a second meaning as well. To be fair means to be beautiful.

The Queen asks the Mirror in the famous Snow White legend, Mirror on the Wall, “who is the fairest of them all.” And of course there is My Fair Lady. To be fair then is also a quality of aesthetics.

This reminds us that a lack of fairness is not merely an issue of justice but also an issue of beauty. Goodness and integrity are beautiful. To be unfair is not only a violation of justice, it is to be ugly.

All too often in the spiritual world fairness is seen as a practical obligation and an ethical value. And it is that as well. But it is so much more than that.

When someone — anyone — is treated unfairly, a kind of sordid ugliness is born into the world. It can be papered over with a thousand popular albeit numbing spiritual platitudes. It remains just as ugly.

In a forthcoming book (Radical Kabbalah, 2012) I trace the original texts in Hebrew mysticism that talk of the goddess, especially in the work of one pivotal Hasidic master. From a careful reading of that the entire Eros of the goddess is really about justice. The erotic passion of the goddess in Hassidic teaching is about the radical erotic commitment to fairness.

It is in that sense that some of the minions of the goddess in this world are sometimes called fairies. A fairy is a gentle yet sacred and seductive incarnation of the goddess. The fairy is both fair and fair. Beautiful and just. Any good devotee of Peter Pan and Tinkerbelle knows is that to believe in fairies is to give them life. If we would chant Tinkerbelle’s mantra, “I do believe in fairies I do, I do,” fairies come to life as integrity and beauty are once again united and made manifest in the land.

Protest as Prayer (Part 12): On Secrets

SecretBy Marc Gafni

This post is continued from Part 11.

That this is true is mystery and mystery is esoteric — it is secret. Secret, not because, as it is usually explained, it is forbidden to reveal the mysteries to the uninitiated; rather, secret because it is not possible to reveal the mysteries at all. For if the soul is not ready to receive the mystery then the secret cannot be transmitted. The holy energy of uncertainty is in the realm of mystery. I cannot fully explain. Yet two guidelines for those who would struggle to understand are in order.

The Rebbe of Kutzk teaches about the old man and the young baby. They both ask the same questions. ‘How, When, What, Where – Ayeh?’

Though the words are the same, worlds of wisdom separate them. For the baby asked his question and received an answer. That answer led to him ask the same questions again — only at a higher level. He received answers — which in turn created a new set of questions — the same as before and yet so much higher. And this process repeated itself through the years until the little baby was an old man. At the end of his life the old man asks, How — when — what — who — Where ‘Ayeh’?

In every question there are a thousand answers. Every uncertainty embraces a thousand certainties. The uncertainty is the highest expression of all the certainties and …beyond. This is what the old man finally understood.

What does the old man know as he formulates the uncertainty of the end. He knows that he is uncertain. He knows also that no lower certainty can contain his soul. Only uncertainly can sing the praises of his God. It is a song of relationship. For uncertainty is about loving. Loving means to care enough to be uncertain.

At this point the Yehuda Moment of core certainty merges with the Israel Moment of uncertainty. The affirmation of the question comes from a profound affirmation of core certainty of self. Specifically we affirm the dignity and validity of our rage.

We recognize that the rage is indeed holy as it wells from the deepest recesses of our being. We refuse to invalidate our core certainty of self. We refuse to deny the holiness of our moral intuitions. We embrace the sanctity of our ethical knowing. We are capable of calling evil by its name. We do not need to deny self by refusing to identify evil by its name because somehow to deny is to damage faith principles which are not of our selves. We refuse to deny our rage. We understand that at the deepest place our anger is God. It is holy anger.

The inner voice, which refuses to accept the cruel certainties of the theological answers to why bad things happen to Good people, is indeed the voice of God. The ultimate paradox: the core certainty of self allows us to hold the holiness of radical uncertainty in the face of evil. And at the same time — radical rage in the face of evil affirms our core certainty about the divine in world and most importantly, the divine in ourselves.

This is the certainty of the Yehuda Moment. This is the teaching of the Book of Job which we have unpacked throughout the book, “through my flesh I see God.” (Job 19). In Post-Renaissance mystical teachings, particularly in the works of the Chassidic masters, this means that my core sense of self is real and it needs to be taken seriously. Forced theological constructs should never be allowed to overwhelm my primal intuitions.

Photo Credit: h.koppdelaney

Protest as Prayer (Part 11): God’s Language

Hebrew Books

By Marc Gafni

This post is continued from Part 10.

The Zohar writes that the Shechina is called “I”. This is a particularly dramatic way of expressing the idea that the Shechina speaks through the human voice. This means that whenever a person finds their voice on the deepest level, they are finding the voice of the Shechina. The human cry to God “Please be King” is also God crying out through the same voice, “Please I am trapped — bound in chains — free me and let me be King.”

God’s voice and our voice are one. The language of God is man.

Precisely the same spiritual dynamic is at play when the human being cries out in question, in protest and even in rage against the evil and suffering that so defines our reality. The question is not against God. The question Is God. God is speaking through his creatures. The cry of question is the Shechina in exile crying out for redemption. Our question, rage and protest are our ‘participation in’ and ‘expression of’ the cry of the Shechina.

We allow God’s voice to resound in ours when we refuse to accept facile solutions to the great question of human suffering and instead cry out in protest and anger. This is the deepest meaning of the Zohar’s declaration — “the shechina which is called I.” God’s voice and the human voice merge into one. Our protest is God’s protest. Our rage is divine rage. In some mysterious sense our question is God’s question.

Now we can finally understand the hidden implication of a seemingly straightforward teaching in the Zohar.

The teaching – ‘When texts refer to God as the King — Hamelech — reference is being made to the upper three sefirot.’ At first blush this is a typical Zoharic statement which identifies each Biblical name of God with a different sefirah or set of sefirot. That is, until we remember what Luria taught us – that the word Ayeh, where, as in ‘where is God,’ also refers to the upper three SefIrot. Then we have to add our understanding, based on a close reading of mystical sources, that the cry “Hamelech’ is the merging of human and divine voice in a plea for redemption.

I would suggest that Luria’s source for the poignant cry of Ayeh as the three upper sefirot is indeed this Zoharic teaching about Hamelech. The Zohar, far from being innocent, supports our radical understanding of the Hamelech of High Holy Days liturgy as being not a statement but rather a question, a plea — God, Hamelech, where are you, Ayeh?

This means that God’s title itself, Hamelech, expresses not only certainty, but also the question. This last radical notion can be sourced in bold relief in a Zoharic teaching in Genesis. There the mystical text points out that the divine name Elohim  is made up of two distinct Hebrew words — Eleh and Mee (Eloh-eem). The first three letters spell ‘eleh’ –- which means ‘this’, and the last two letters spell ‘Mee’ – which means ‘who’. ‘Eleh – this,’ indicates knowledge and clarity, while ‘Mee – who’ is a question, expressing the uncertainty rooted in the divine name Itself.

The divine dances between the Judah Moment of certainty and the Israel Moment of question…. And we dance along with it.

Photo Credit: chany14

Protest as Prayer (Part 8): Ten Sefirot

Sefirot

By Marc Gafni

This post is continued from Part 7.

An early Kabbalistic text, Bahir, declares that there are ten levels which link the world of the divine with the world of man. Each one of these ten levels of divine presence represents another dimension of God in our world. They are referred to as the Ten Sefirot. When we perform a commandment, says Luria, we participate in one of these levels of the divine.

Indeed the mystical writers point out that the word ‘Mitzvah’ has more than one meaning. Simply of course it is man’s commandment. The human in doing a mitzvah is thus seen as responding to a divine command which comes from outside the human being.

There is however a second sense of the word Mitzvah. It means Tzavtah — to be together with. When one performs a mitzvah one literally merges with divinity. One is together with God. In the mystical understanding, each Mitzvah moves me toward merger with a different Sefira, a different level of divinity. However, says Luria, we are only able to participate in the lowest seven levels. The human being, trapped in mortality, can never touch the highest three levels of divinity in this world. And yet one word can reach the heights. Ayeh.

Ayeh in Hebrew has three letters, alef, yod, hey. Alef, says Luria, is the letter that represents Keter — the divine crown, the highest sefirah – the level of divinity in the world. Yod represents Chochmah — wisdom, the second highest level. And Hey is Binah — intuitive understanding, the third highest level. When the human being cries out to God in uncertainty — ayeh — he expresses the highest three levels of divinity and in so doing reaches beyond his mortal limits to touch “the highest.” Luria affirms that the expression of uncertainty in God does not contradict spirituality, but rather is the highest expression of the human search for divine connection.

Ayeh — where are you — the ultimate uncertainty — is then the highest level of religious authenticity!

Photo Credit: Neon23

Protest as Prayer (Part 6): The Ayeh Stories

This post is continued from Part 5

By Marc Gafni

R’ Nachman, I would suggest did not originate this understanding of Ayeh — rather it emerges out of a tradition of Biblical ‘Ayeh’ stories.

In the book of Judges, a messenger of God comes to Gideon at a time in which Israel has suffered greatly at the hand of the Midianite nation. The messenger of God offers certainty to Gideon: “God is with you, hero of valor,” and Gideon rejects this pat offer of security: “You tell me that God is with us? Then why is all this…” He cannot even give it a name. The silent questions ring out in the spaces between the words: ‘Why has all this suffering, why has all this pain, defined our lives for so many years? Why are men killed? Why are children orphaned?’ And the text goes on: “‘Ayeh’- where are all of his great wonders of which our Fathers told us, saying God took us out of the land of Egypt. And now, God has abandoned us.”

Gideon the Judge, in the tradition of Abraham, turns to God and says, “Does the Judge of the entire world not do justice?” Gideon the Judge challenges God, challenges the messenger and challenges the message. The divine response seems unclear, enigmatic and troubling; but also powerful, inspiring and deeply directive. God answers Gideon: “Go with this strength of yours and save Israel … behold, I have sent you.” (Judges 6: 12-14)

What “strength” is God referring to? I would suggest, and at least one Midrash implicitly supports my reading, that God meant: ‘Go forth with the power of your uncertainty.’ God is confirming that if Gideon has the ability to doubt that this is the best of all possible worlds, this means he shares a common moral language with God. The wrestling with God in itself implies messengership on behalf of the divine: “Behold, I have sent you.” God confirms the Chassidic tale that initiated this chapter: to grapple with God is indeed to touch God, and to enter into the wrestling ring is to be a representative of all Israel, to plead redemption for all the world.

Gideon says to God’s messenger: “Where, ayeh, are all of His great wonders?” — echoing Moses’ and Abraham’s uncertainty about God’s dealings in the world.

Protest as Prayer (Part 4): Where — is God

Angst

This post is continued from Part 3.

By Marc Gafni

R. Nachman of Bratzlav in a profound and daring teaching reveals the light shimmering in Alyosha’s speech. It is a teaching on the word ‘Ayeh’. Ayeh in Hebrew means where, in the sense of ‘where is God?

Ayeh encapsulates in one word Alyosha’s entire oration. I want to share with you R. Nachman’s teaching directly, in my trans-interpretation of the original Hebrew text. The bracketed words are my additions:

‘When one follows the path of intellect – (certainty)
one may encounter
multiple mistakes and pitfalls
There are many who fell
and who caused the world to fall
and all through their intellect (false certainty)

….. when you fall into uncertainty
the fall perse
and the descent
are the ultimate ascent.
For all of creation…
derives sustenance
from the ten revealed utterances of creation(certainty)
but the place of the fall
derives sustenance
from the hidden utterance. (uncertainty)
(which is keter)
…in the place of the fall
certainty can give no nourishment
there only the hidden utterance – uncertainty
gives nourishment.
When a person says ‘Ayeh’- where is the place of his glory
when he realizes how distant he is
how deeply he has fallen into uncertainty
this – itself is his fixing

Nachman teaches that in the depth of uncertainty is certainty- the experience of worth, value and being loved. In the anger at evil is the profound intuition that our rage matters – and that it is holy.


Note: This is part of an ongoing series.

Photo Credit: h.koppdelaney

The Daily Wisdom: The Same Cloth and Utterly Unique

Water

By Marc Gafni

From Your Unique Self:

We are, in the words of Kabbalist Luria, “cut from the same cloth and hewn from the same quarry, even as we each have an utterly unique soul expression and soul destiny.”
The great Buddhist way of describing this is the story of the water and the wave:

Two waves flowed toward shore. The larger wave was extremely depressed, while the small wave peacefully moved along.

“If you could see what I see from up here,” said the large wave to the small wave, “you would not be so happy.”

“What do you see?” asked the small wave.

“In not too long, we will crash into the shore, and that will be the end of us.”

“Oh, that,” said the small wave. “that’s OK.”

“What, are you crazy!?”

“I know a little secret that tells me that it’s OK,” said the small wave.

“Would you like me to share it with you?”

Our large-wave friend was both curious and suspicious:

“Will I have to pay a lot of money to learn it?” he asked.

“No, not at all.”

“Will I have to do zazen for thirty years in the lotus position?”

“No, not at all,” said the small wave.

“Really, the whole thing is only eight words.”

“Eight words!!! Then, tell me already!”

The small wave said, ever so gently, “You are not a wave. You are water.”

To which the Unique Self mystics add, “And you are also a Unique, beloved, and irreplaceable wave.”

Photo Credit: nathangibbs

Daily Wisdom: The Alchemy of Love

Dragon

By Marc Gafni

From Your Unique Self:

“IT DEPENDS ON LOVE.” In this old Aramaic phrase, “it” refers to shadow. This phrase will guide you on the path of shadow integration that the old Unique Self masters called the “left-handed emanation” or the “way of the dragon. ” The left hand implies the power of transmutation, while the right hand symbolizes the power of force. The left-handed path is referred to by the Tantric Kabbalists as Derek Hataninim, which I have often translated as “the way of the dragon ”. The way of the dragon invites not the slaying of the dragon, but rather its befriending and healing.

To follow this way is to serve and to grow through the light and energy that emanates from the darkness itself.

With the understanding of the New Enlightenment, the energy that emanates from the darkness is not foreign to us. It is none other than the displaced fullness of your Unique Self and the dis-owned freedom of your True Self. It is the energy of the radical breaking of all boundaries. You have shattered the limits of your skin-encapsulated ego, and stepped into the fullness of your distinct expression of all that is. You have realized your full identity with the divine, and all false boundaries crumble before the audacious power of your penetrating love. This is the ultimate expression of Eros.

The energy of darkness is but the pseudo-Eros of breaking boundaries in the world of illusion. When you follow the attraction to the boundary-breaking pseudo-Eros to its root, it is revealed to be the yearning for the full enlightenment of Unique Self manifestation. The coiled boundaries of separate self melt before the radiance of Unique Self.

Prayer is not a dogma. Prayer is pointing-out instruction for God.

Levi Yitzchak of Berditchev

By Marc Gafni

We are all despearate for communion. It is what makes our lives worth living. Communion is the movement from loneliness to loving. It is the experience of being held and received.

We are all systematically mis-recognized. To be recognized is to be seen. To be seen is to be loved. To be love is to be in communion. It is only when we are seen that we are called to the fullness of our glimmering beauty as unique incarnations of the the divine treasure. It is only when we are seen that we feel moved the personal evolutionary impulse that lives in us to give the unique gifts that are only ours to give and that are desperately desired by the all that is.

To be in communion is to know that Your deed is God’s need. It is the realization of communion that gives us joy and calls us to evolutionary responsibility.

Communion as God in the 2nd Person View

‘Communion’ is the name that Kabbalah scholar Gershom Sholem gave to the experience of God in the second person. This is the inner experience of a human being who is not merged with the divine but rather stands in relation to God. This state of relatedness to God is the essence of Hebrew biblical consciousness. According to Scholem, it defines Hebrew mystical consciousness as well.

God in second-person perspective is all about relationship–whether it is the relationship of a servant to his master, a lover to her beloved, a relationship with a partner or even a relationship with a friend. All these can be ways of “relating” to God, and all of these models of relationship find expression in Hebrew wisdom teachings. All are ways of approaching God in the second person.

The most powerful form of God in the second person is almost certainly the prayer experience. It is told that when Hassidic master Levi Yitzchak of Berditchev used to pray, he would begin to say the standard liturgical form of blessing–“Baruch Ata Adonai”, “Blessed are you, God.” Then he would break out of the formal mode of blessing, crying out in sheer joy, “YOU YOU…YOU …YOU!” He would lose himself in these words, repeatedly shouting in ecstasy, “YOU… YOU… YOU!!!”

This is the rapture of God in the second person. For Levi Yitzchak, the blessing is what the Buddhists call a ‘pointing-out instruction’. But the words point not to sunyatta or emptiness, but to God as a beloved Other.

Nachman of Bratzlav taught the spiritual practice of Hitbodedut. In one form, this meant walking alone in the forest “talking to God as you would to your friend.”

With “God in the second person,” we meet God and bow. With “God in the second person,” we meet God and partner. With “God in the second person,” we meet God and love. With God in the second person, we meet God and pray. The key to experiencing God in the second person is the encounter. It is the encounter with God in history, and in the lived reality of every human being, that is the essence of the “God in the second person” experience.

This is the God of prayer. The God of prayer is not a concept, but a realization. I recall a recent conversation with a well-known Buddhist teacher. He said to me, “how can a serious teacher like yourself believe in the dogma of prayer?” I asked him, “How can you believe in the dogma of awareness”? He said to me, “Awareness is not a dogma, it is a realization”. To which I responded, “Yes, of course it is. And so is prayer.”

He told me later that this simple pointing-out instruction shifted his entire relationship to prayer. Prayer is not a dogma. It is a realization of God in the second person. It is the felt sense that every place you fall, you fall into God’s hands. Not the god of the mythic, ethnocentric church or synagogue or mosque or temple. Not that God. Not the God that as a modern or post-modern skeptic, you do not believe in. The God you don’t believe in does not exist! Rather, God in second person is the personal face of Essence. It is the aspect of personal Essence that knows your name, and cares about every detail of your life.

Feel into the quality of the personal that lives in you, as you and through you. Remember, perhaps, a time when you felt alienated in a relationship and you said to your partner, ‘I feel you are being so impersonal.’ Or when you critiqued some dimension of society as being too impersonal. Inherently, you sensed that Essence has a personal quality. This personal Essence is beyond the grasping of the skin-encapsulated ego, which still believes itself to be separate from all that is. It is rather the personal quality of Source.

Levi Isaac of Berdichev in the story above did not faint in ecstasy because he was moved by the dogma of a personal God. Rather, he fainted in ecstasy at the felt experience and realization of the lived encounter, in that very moment, with the personal face of God. It is the experience of God in the second person that inspires prayer. So, prayer is not an act of dogma, or a religious obligation.

True prayer is the ecstatic realization of God in the second person. Prayer is an expression of the radically personal nature of enlightenment–the place in which the personal unique self talks to the personal God. In prayer, the personhood of God meets the personhood of a human being.

It is the flight of the lonely one to the Lonely One. Or as Hasidic master Ephraim of Sudykov said, the meeting of misunderstood man with misunderstood God. Human being and God meet – realizing that they are both strangers in the land. They up in a friendship in which both are liberated and redeemed from loneliness.

We are used to thinking of Essence in impersonal terms. In the usual thinking of the spiritual world, the human being has a personality or separate self, which is transcended in enlightenment and melts into the impersonal Essence of all-that-is. This, however, is only a part of the story. As I have described in depth in my book, Your Unique Self: The Future of Enlightenment, there is a personal Essence, which is beyond the impersonal.

To truly understand and embody the interior face of Essence, one needs to move through four core levels of consciousness.

  • Level One is re-personal. This occurs before the emergence of an individuated separate self.
  • Level Two occurs when the Pre-personal emerges as the Personal Self. This is the important level of separate self, ego and personality.
  • The Third Level is when the personal–-in a healthy and non-dis-associative process–is transcended and included into the Impersonal. This is the classic state of enlightenment, which appears in all the great traditions. The personal is trance-ended. You end the trance of the personal self, and realize that you are part of the vast impersonal Essence of all-that-is. It is impersonal in the sense that is beyond the individual personality of any one person. It is the seamless coat of the universe of which you are a part.

However, that is not the end of the story. The seamless coat of the universe is seamless, but not featureless. Some of its features are expressed uniquely as your personal incarnation of Essence. Your irreducible uniqueness is an expression of the personal quality of the divine, beyond the impersonal.

In this stage of development, the impersonal then reveals its personal face. You experience the personal face of the vast impersonal divine Essence that suffuses, animates and embodies all that is. Here, we are not speaking of a kind of Santa Claus God-in-the-sky. That is merely your personality, or perhaps your your mother’s or father’s personhood, writ large!

Rather this fourth and most profound level of consciousness is the personal face of all-that-is, the aspect of universal Essence that knows your name and cares about your life. It is the divine Mother who holds you in her loving embrace, comforting you, yet challenging you to your greatness at the very same moment.

The second face of God is an infinity of intimacy, which invites your approach and your prayer. Prayer and intimacy are almost synonymous words. The personal face of Essence, which knows your name, affirms the infinite dignity, value and adequacy of your personhood, even as your prayer affirms the dignity of personal needs. Our praise and our petition, our confessions and even our crying out in need are all addressed to the second person of God, which is invoked through the sacred art of prayer. Prayer is our way of initiating a conversation with, and thereby invoking, the infinitely gorgeous face of the personal God, God in the second person.

Pictured: Levi Yitzchak of Berditchev