The greatest spiritual illumination that can possibly rest in a person’s heart for the good is that he will always find himself desiring to act from his good side on behalf of all of existence.
The more that his awareness embraces reality, universally and in its details, in its spirituality and in its physicality, and the more that its order and structure are comprehensible and clear to him, the more well-founded will be his supernal love and the tendency of his will, so that he may, as best he can, do good for all.
The stronger that this thought grows, the more Divine it is. Then the supernal, Divine light is present. Kindness is revealed in the light of wisdom and illumines the face of [this] person and causes his soul to grow.
When this supernal thought grows stronger, with all of its conditions, when it proceeds in its order, it paves pathways in a person’s heart of how to tend in actuality to the universal good.
And when no knowledge and intellect suffice for this, immediately a holy spirit and a Divine, supernal light rest upon him. And when this grows very strong, it gives power to bring about miracles and wonders in heaven and on earth.
When universality is established very well in a person, he rises to the heights of spirituality.
He then hears and heeds the great being of spiritual matters, the strength of their existence and the multitude of life and activity within them, and he becomes entirely supernal and spiritual.
Since he is in the spiritual world, distances are nullified for him. They no longer form a barrier before him.
And all of existence appears before him in one glance and flight.
And the desire to do good with the entire world of action is a single matter.
The universal thought lifts everything, and in the light of thought that envelopes everything, he in truth shines upon everything.
All of being is filled with light as a result of his light. Everything is elevated by means of his elevations.
When the person descends from his heights and the world of action, which is defined and limited, forms a barrier before him, he then arranges his positive qualities in stages.
He knows that he requires, in the greatness of his spirit, a self-elevation, so that he will be uplifted, whole and elevated, so that he will have the ability to perform all good with the ultimate, broadest outreach.
He goes with the line: his person, his family, his tribe, his nation, his type, his classification—all that is found in his world, which is to say, in his physical reality.
Afterwards he goes and envisions, yearns as he grows elevated that all of these will participate in the improvement of the all, of all that is higher than space and more elevated than time.
And this thought itself strengthens him, causes him to grow and raises him beyond all deeds.
He goes forth to his people and speaks and acts, impresses his action upon his generation, and leaves an eternal remembrance for all generations.
He lives with eternity.
That which he will do while he is still in the corporeal sphere is a slight beginning in doing good to the all. But it is well-arranged and placed in regard to the state of the living world and existence within the boundaries of time and space.
These things themselves, in their essence and uplifted states, will be taken along with his eternal being, his essence that lives with the all.
His Divine longing will be revealed in every generation, from the supernal heights to the lowest depth.
His people will draw forth his spirit, the good spirit, to the all—with feeling if not entirely with clear understanding. They too will yearn for Divinity, for good, and beyond these heavens there will flash onto them constant brilliant flashes.
If they are not fit to rise to those heights, they will descend many descents. They will stumble as they walk. But although seven times will they fall, they will arise.
The supernal spirit, in the heights of eternity and might, places upon them the spirit of the living God, until the graves will be opened and dry, scattered bones will rise and be revived, and a very great army will stand upon its feet.
Kibbutzim Mi’ktav Yad Kodsho II, p. p. 70