Tanya, Part I; Likkutei Amarim 6:1

Here's a lesson exploring a passage from the Tanya, designed for curious and respectful non-Jewish readers.

Welcome

This passage from the Tanya offers a unique perspective on the human experience, one that resonates deeply within Jewish thought. It's not about exclusionary beliefs, but rather an invitation to understand a framework that has guided countless individuals in their search for meaning and connection. By exploring this text, we can gain insight into the spiritual landscape that shapes Jewish life and discover shared human aspirations.

Context

Who, When, and Where?

The Tanya, from which this passage is drawn, is a foundational text in Chabad Hasidic philosophy. It was written by Rabbi Schneur Zalman of Liadi in the late 18th century in what is now Belarus. Rabbi Schneur Zalman was a prominent spiritual leader and philosopher who sought to make complex mystical ideas accessible to a wider audience. The Tanya itself is divided into several parts, with "Likkutei Amarim" (Collected Discourses) being the first and most widely studied section. This particular passage comes from the sixth discourse of Likkutei Amarim.

What is "The Other Side"?

A key concept introduced here is "the other side" (in Hebrew, sitra achara). This isn't meant as a literal place, but rather as a spiritual category representing the forces and influences that are antithetical to holiness and divine connection. Think of it as the spiritual shadow or counterpoint to the forces that draw us towards goodness and purpose. It's the realm of the profane, the impure, or that which distracts from a higher calling.

The Divine Spark Within

The Tanya, like much of Jewish mysticism, posits that within every individual, and indeed within all of creation, there is a divine spark. This spark is what connects us to the ultimate source of existence. However, the text also acknowledges that this divine spark can be obscured or even seemingly overwhelmed by influences from "the other side." This passage explores the dynamic interplay between these two forces within us and in the world around us.

Text Snapshot

This passage begins with a profound statement: "G–d has made one thing opposite the other." It then delves into the idea that just as there's a divine soul with its positive attributes, there's a contrasting force, sometimes called "the other side," which has its own "ten crowns of impurity." These negative forces can manifest in our thoughts, speech, and actions, pulling us away from spiritual connection. However, the text clarifies that even this "other side" derives its existence from a higher source, albeit indirectly, like light diminished through many layers. The ultimate message is that everything, even what appears negative, exists within a grander divine framework, and the holy side is about self-abnegation and connection to the Divine.

Values Lens

The Universal Dance of Opposites

At its core, this passage from the Tanya explores a fundamental principle that resonates across many spiritual and philosophical traditions: the existence of opposites and the dynamic tension between them. The opening line, "G–d has made one thing opposite the other," is a profound observation about the nature of existence as understood within this framework. It suggests that duality is not an accident or a flaw in creation, but an inherent characteristic. Just as light needs darkness to be perceived, or sound needs silence, concepts like holiness and its opposite, or good and its perceived counterpart, are understood in relation to each other.

This isn't about a simplistic good-versus-evil cosmic battle in the way it might be portrayed in some narratives. Instead, it's a nuanced understanding of how divine energy manifests in the world. The text proposes that even that which appears to be "the other side," or the profane, is ultimately sustained by divine vitality, albeit in a highly diminished and indirect way. This is a crucial point: it doesn't grant these opposing forces independent existence or equal footing with holiness. Rather, it suggests that they are like a shadow cast by a real object; the shadow exists only because the object does, and its substance is derived from the object’s interaction with light.

Imagine looking at a vibrant painting. The colors themselves are distinct, and they create contrast and depth. But the entire painting, with all its varying shades and hues, exists on a canvas that is itself a creation. Similarly, the Tanya suggests that the entire spectrum of existence, including what might be considered negative or challenging, is part of a larger divine tapestry. This perspective encourages a deeper contemplation of the interconnectedness of all things, even those that seem to stand in stark opposition. It moves beyond a simple dichotomy to reveal a more intricate and unified reality, where apparent separation is a function of perception and the way divine energy is filtered or expressed. This concept invites us to see the world not as a battleground, but as a complex, multi-layered expression of a single underlying reality.

The value elevated here is interconnectedness within duality. It's the understanding that apparent opposites are not truly separate but are rather different manifestations or expressions of a singular underlying reality. This perspective encourages us to look beyond surface-level distinctions and to recognize the threads that bind seemingly disparate elements together. It's like understanding that the north and south poles of a magnet are opposite, yet they are intrinsically part of the same magnetic field. In the context of the Tanya, this means that even the forces that pull us away from spiritual pursuits, or what might be termed "the profane," are not divorced from the divine. They exist within a framework where their vitality, however indirect, is ultimately derived from the same source as holiness. This fosters a sense of unity and wholeness, even when faced with internal struggles or external challenges. It suggests that the purpose of life may involve navigating these dualities, not by eliminating one side entirely, but by understanding their relationship and choosing to align with the forces of holiness. This understanding can lead to a more integrated approach to life, where challenges are seen not as aberrations but as part of a larger, purposeful design. It shifts the focus from a fight against external or internal "evil" to a more profound engagement with the entire spectrum of existence, recognizing the divine presence even in seemingly less desirable aspects.

The Internal Landscape of the Soul

This passage also offers a profound insight into the internal workings of the human being, particularly the dynamic interplay between our higher and lower impulses. The text describes the divine soul as having "ten holy sefirot and is clothed in three holy garments" (thought, speech, and deed). This is contrasted with a "soul which is derived from the 'other side'," which consists of "ten 'crowns of impurity.'" This metaphorical language paints a picture of our inner lives as a complex landscape where competing forces are at play.

The "holy garments" of thought, speech, and deed suggest that our actions, words, and even our internal reflections are the vehicles through which our spiritual essence expresses itself. When these are aligned with holiness, they become conduits for divine connection. Conversely, the "ten 'crowns of impurity'" represent the negative inclinations, the ego-driven desires, the impulses that lead us away from our truest selves and from a connection to something greater. These can manifest as anger, jealousy, vanity, or any number of less-than-ideal traits. The text notes how a child's immature intellect can lead them to desire "petty things of inferior worth" and be provoked by "trivial things," illustrating how these "impure categories" can dominate when our capacity for higher discernment is not yet fully developed.

This perspective doesn't suggest that individuals are inherently doomed by these "impure" inclinations. Instead, it highlights the constant internal negotiation that occurs. The passage states, "when a person meditates in them or speaks them or acts by them, his thought... his speech... and the power of action... all these are called the 'impure garments' of these ten unclean categories." This emphasizes our agency. We have the capacity to choose how we engage with these impulses. By meditating on negativity, speaking ill, or acting out of selfish desire, we are, in essence, clothing these "impure categories" with our own faculties, giving them power and vitality in our lives.

The value being illuminated here is self-awareness and conscious choice. The Tanya encourages a deep introspection into our internal motivations and the origins of our thoughts, speech, and actions. It invites us to recognize the presence of both higher and lower impulses within us, not as fixed states, but as dynamic forces that we can influence through our choices. This awareness is the first step towards cultivating a more spiritual and purposeful life. By understanding how our internal states manifest externally, and by recognizing the power of our choices in either empowering holiness or the "other side," we are empowered to consciously direct our energies towards growth and positive connection. This isn't about self-judgment, but about a sophisticated understanding of human psychology and spirituality, offering a roadmap for inner transformation. It suggests that our inner world is not static, but a fertile ground for cultivating virtue and aligning ourselves with our highest potential.

The Role of Self-Abnegation in Connection

A particularly powerful theme that emerges is the concept of self-abnegation as a pathway to divine connection. The text states, "the holy side is nothing but the indwelling and extension of the holiness of the Holy One, blessed is He, and He dwells only on such a thing that abnegates itself completely to Him." This is a radical idea: that our ability to connect with the divine is directly proportional to our willingness to diminish our own ego, our self-importance, and our sense of independent existence.

This doesn't mean erasing one's personality or becoming a passive automaton. Rather, it implies a profound shift in perspective. It's about recognizing that our individual existence, our desires, and our perceived separateness are not the ultimate reality. The ultimate reality is the Divine, and true fulfillment comes from aligning ourselves with that reality. The text provides examples: "either actually, as in the case of the angels above, or potentially, as in the case of every Jew down below." Angels, in this context, are seen as beings whose very existence is a complete surrender to the Divine. For humans, this potential for surrender is inherent, and it can be realized through various means, including, in the most extreme case, "martyrdom for the sanctification of G–d" (a concept known as Kiddush Hashem).

The passage also cites the Sages: "Even when a single individual sits and engages in the Torah the Shechinah rests on him" and "On every gathering of ten [Jews] the Shechinah rests." These instances highlight how dedicating oneself to divine wisdom (Torah study) or communal prayer can be acts of self-abnegation, redirecting one's focus from personal concerns to a higher purpose. When we immerse ourselves in learning, when we gather with others for a shared spiritual endeavor, we are, in a sense, stepping outside of ourselves and connecting to something larger.

The value that shines through here is humility and surrender as pathways to transcendence. This concept challenges a modern emphasis on self-actualization through individual assertion. Instead, it proposes that true spiritual depth is found not in asserting oneself, but in understanding one's place within a larger, divine order and willingly yielding to it. This is not about self-deprecation, but about a profound recognition of a reality far grander than our individual selves. It's an invitation to cultivate a sense of awe and reverence, and to understand that the most profound connections are often forged when we are willing to let go of our own perceived limitations and open ourselves up to a greater presence. This can manifest in everyday life as a willingness to listen more than speak, to serve others without seeking recognition, or to find joy in contributing to a cause larger than oneself. It's a subtle yet powerful reorientation of our focus, from the self to the sacred.

Everyday Bridge

Cultivating Inner Awareness Through Observation

The core idea in this passage about the interplay between "holy" and "other side" influences within us can be surprisingly relevant to everyday life, even without engaging in complex spiritual practices. One powerful way to bridge this concept is through mindful observation of your own internal landscape.

Think about your daily experiences, your interactions, your thoughts, and your feelings. The Tanya suggests that our minds, speech, and actions are like "garments" for our inner impulses. You can practice observing what kind of "garments" you are choosing to wear throughout the day. For example, when you feel a surge of frustration or anger over a minor inconvenience (like a slow internet connection or a delayed train), pause for a moment. Ask yourself: "What is this feeling trying to 'clothe' itself in?" Is it a desire for control? A need for immediate gratification? A feeling of entitlement?

Similarly, when you experience moments of kindness, patience, or generosity, notice that too. What impulses are being expressed then? Perhaps a desire to connect, to alleviate suffering, or to contribute to harmony. You don't need to label these as strictly "holy" or "impure" in a judgmental way. Instead, simply observe them as different energies or tendencies within you.

This practice of observation is a form of self-awareness that the Tanya encourages. It's about becoming a more conscious participant in your own inner life. You can start by setting aside a few minutes each day to reflect. You might ask yourself:

• "What thoughts were most dominant today?"
• "Were my words generally constructive or critical?"
• "What actions did I take that felt aligned with my best intentions, and which ones felt like they were driven by less helpful impulses?"

This isn't about striving for perfection, but about developing a gentle, curious awareness of the different energies at play within you. It's about recognizing that you have a choice in how you express yourself, and that by observing these patterns, you can begin to cultivate a greater alignment with the values you hold dear. It’s like a gardener tending to their plants, noticing which ones are thriving and which ones need a bit more attention, without blaming the plants themselves. This mindful observation can become a subtle yet powerful way to engage with the profound ideas presented in the Tanya, making them a living part of your daily experience. It helps you to understand the internal dynamics that shape your reality, offering a path towards more intentional living.

Conversation Starter

When you feel ready to explore this further with a Jewish friend, here are a couple of gentle questions you could ask. Remember to approach the conversation with genuine curiosity and respect for their personal journey and understanding.

Question 1: Exploring Inner Dynamics

"I was reading a passage that talked about how our thoughts, speech, and actions can be like 'garments' for different inner impulses. It made me wonder, from your perspective, how do you navigate the different kinds of inner voices or tendencies that we all experience throughout the day? Is there a practice or a way of thinking that helps you connect with your higher aspirations when you're feeling pulled in different directions?"

Question 2: Understanding Divine Connection

"The text mentioned that connecting with the divine involves a kind of self-abnegation, a willingness to 'abnegate oneself completely.' This idea is really intriguing to me. For you, what does that concept of 'self-abnegation' mean in practical terms, and how does it relate to building a deeper connection with the divine or with spiritual purpose?"

Takeaway

This passage from the Tanya offers a rich framework for understanding the human experience as a dynamic interplay of forces. It highlights that apparent opposites are part of a unified reality and that our inner lives are a landscape where we can cultivate awareness and make conscious choices. By recognizing the power of our thoughts, speech, and actions, and by embracing humility and surrender, we can discover profound pathways to spiritual connection and a more meaningful existence.