Tzava'at Harivash 67

Man’s consciousness cannot always concentrate on the ideal level of sublime deveikut. It goes through stages of ebb and flow, “ratzo veshov-running (advancing to absorption in spirituality) and returning (recoiling to mundane reality)” (Ezekiel 1:14). There are “falls” (descents) from the state of gadlut (“greatness;” expanded consciousness) to katnut that may come about by one’s own doing or as part of the natural phases through which the soul passes. These are not necessarily failures: they may happen (a)in order that the soul “regenerate” itself, as it were; or (b) as a “descent for the purpose of subsequent ascent” (see above, sect. 64). In fact, they are in principle unavoidable: it is impossible to remain in a constant state of ideal deveikut, because that deveikut would then turn into something common and natural and would not be appreciated-for “continuous delight ceases to be delight” (see below, sect. 111, and Keter Shem Tov, sect. 121). At the same time, however, this does not mean that deveikut itself has to cease altogether: there is an ebb and flow from one stage to another, as explained here, further on.

Even in the state of katnut one can easily remain conscious of the omnipresence of God, thus also one’s own closeness to God at all times.-See below, sect. 137.

“Even when you ‘fall’ from your level. remain attached to the Creator albeit with a small thought.. By virtue of that katnut you can come to gadlut. Thus we see that if there remains a single spark among coals it can be blown up to become a great flame.” (Likkutim Yekarim, sect. 171; Keter Shem Tov, sect. 217) The aforementioned consciousness of Divine omnipresence is itself a degree of deveikut, albeit on the level of katnut. See also below, sect. 69.