Most of the subject matter of Chasidus is explained through
logical parallels, drawn predominantly from the powers and faculties of the
soul. Anyone with a modicum of intelligence who perseveres and studies
assiduously is capable of understanding the subjects clearly, at least on the
level of the illustration.
For example: the ten supernal sefirot parallel the ten
powers of the soul. In fact, Tanya, chapter 3, describes the soul-powers
as descendant from the ten sefirot. Concerning the powers of the soul, we
can readily grasp the difference between the mind’s intellect and the heart’s
emotions, and [more particularly], the variations among the components of the
intellect and the various emotions. This knowledge is tangible, accessible.
Through diligent intellectual exercise, one can continue to progress in
comprehending the loftiest concepts.
As explained elsewhere1 at length, there are two
types of comprehension: 1) elevation of the mind to the subject studied, and 2)
descent of the subject to the mind. Each type may be subdivided into numerous
categories composed of one or both main types. Essentially, the two general
approaches are “abstraction” and “embodiment.” Elevation of mind is abstraction;
descent of subject is embodiment.
However, the terms abstraction and embodiment
are in general approximate descriptions. For each approach must include
processes that are similar to those of the other.
Understanding is the result of either positive or negative
reasoning. Superficially, these two processes appear to be antithetical
(positive knowledge states in its terms what negative knowledge declares
negatively; negative knowledge is the denial of knowing positively), but in
actuality they are complementary. Positive reasoning proves the virtue of what
we only know negatively; negative reasoning clarifies the positively
understood. Each accentuates the virtue of the other.2 The initial step in
mastery of a subject must be the knowledge of the positive, what can be known.
This applies as well to abstraction and embodiment, first one examines the
embodied, or lower plane of the subject.
The first step to learning, however, is [abstraction] the
elevation of the mind in the ordinary sense of the word: simply—systematic
devotion to intellectual activities. In time, this will lead to the achievement
of the most profound, most delicate and abstract concepts.
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