the whole religious world running into this world of the Dark Side.

The two most powerful yeshiva experiences I had were in Shar Yashuv and later in the Mir in NY. But the same search for truth that led me to those two great places was the exact same thing that later led me  to leave and go after false doctrines. The issue really  was addressed by the Gra- in a powerful statement --the top signature on the letter of excommunication [חרם].
The trouble is the people get caught in a zone of illusion where they believe they have merited to great spiritual levels and Divine Light while in fact being led by the Dark Side which imitates holiness.

I wrote about this years ago but deleted everything since I wanted to keep my blog on a positive note.

Some of the problems that I wrote a lot about but deleted were these:
(1) Ego inflation. Once they imagine they are seeing great light they begin to think of themselves are super beings.
(2) He thinks his imaginations are  true revelations from above.
(3) becomes possessed by an archetype--which he thinks is some higher level but in  fact is  a lower level than and sometimes from the Dark Side itself. And that is were his visions and miracles come from.

I wrote a lot about this but at some point it was getting me down and upsetting seeing the whole religious world running  into this world of the Dark Side.

be part of a Litvak [Lithuanian type] yeshiva

If one has merited to be part of a Litvak [Lithuanian type] yeshiva it seems to me to be a terrible sin to leave that  situation.  That does not imply not to make aliyah-but rather if one has come from exile back to Israel that within Israel one ought to continue with the Litvak approach[based on the Gra and Rav Shach.]]

The temptations are that other groups put out effort to show themselves on a higher level. And sometime in the Litvak world not enough emphasis is devoted to keeping out the black plague hidden inside those groups. The easiest targets are the newly religious who do not have enough expertise in Torah to be able to tell the difference between authentic Torah as opposed to Torah of the Sitra Achra [Dark Side].

I ought to add that I also think Mizrachi yeshivas are excellent. and in some ways even better since they also have a connection with IDF. [They have a kind of program where they serve in IDF for some time and then back to learning --.. etc back and forth and also get job training in IDF.]

The basic reason why I approve of IDF and also the State of Israel is mainly because of Rav Moshe Feinstein and also Rav Aaron Kotler. Both said more or less the same message "דינא דמלכותא דינא"the law of the country is the law. from Shmuel in Bava Batra.
This disagrees  with the Satmar Rav, Rav Joel and the general litvak approach. And even though Rav Joe was a very very great tzadik, still it seems to me that in terms of strict halacha that he had no case against Rav Moshe and Rav Aaron. His entire book on the subject is made from quotes from Midrashim.   And if I wanted to prove any law from the Midrashim I could prove almost anything.

The laws of Lashon Hara [slander] do not apply to an apikorus [heretic], what is an apikorus?

The Hafetz Haim makes it clear in a few places in the book Hafetz Haim that the laws of lashon hara [slander] do not apply to an apikorus [heretic]. But he does not go into the arguments about what that means exactly. The only place where he more or less makes it clear is in Klal 8 where he defines it as one who denies the תורת משה [the Law of Moses], including the Oral and or Written Law.

It seems this is too fluid. Too undefined.  The undefined nature of this category means anyone can label anyone they do not like with this label "apikorus" and be free to hurt them at leisure. And others that he does like but in fact have created a religion of idolatry with all the dressings and ornaments of Torah and say that it is it lashon hara [slander] to disparage them.

Further I wonder why he did not mention Joseph Albo, or the Abravenal or other opinions in the rishonim about what actually are the principles of faith.

The whole problem seems to be that the whole gist of the "lashon hara thing"--seems geared to disenfranchise Reform Judaism and secular Jews even though they very much believe in Torah--just they do not make a public display out of it  in order to get other people' money and allegiance.And it seems to whitewash the religious world that simply explain away what ever does not agree with them in Torah. And that is just another way of denying the Torah

 I noticed when I was at Shar Yashuv and the Mir in NY that success in Torah always seemed to depend on Fear of God. I can not really explain this now years later. It was not a matter of who was learning the most Musar. It was something else. In fact I recall that there seemed to be people who were overdoing it with the Musar thing --and that certainly did not help. But the people that had the most success in learning seemed to have a certain degree of fear of God that was a bit more than usual.

In any case, to me today it seems that the Musar yeshivas developed the right balance. Two short sessions in Musar every day and the rest of the day learning Gemara in depth.

The Musar Movement of Rav Israel Salanter and its relation to philosophy.

Musar [Medieval Ethics] does not deal much with Philosophy but it does depend on Saadia Gaon and the later geonim and Rishonim that had the same kind of world view of combining Torah with Reason.
In terms of the Middle Ages that meant Torah with Neo Platonic thought as we see in the Obligations of the Heart.
To me that is one of the endearing qualities of Musar for the Neo Platonic approach has withstood the test of time.  The difference is that Kant [with the interpretation of Leonard Nelson] was more along the lines of Plato directly.

חובות לבבות Obligations of the Heart is openly Neo Platonic and bases himself on the fact that that was the direction that Saadia Gaon took in his Beliefs and World Views אמונות ודעות.
Most Musar after that takes the same Neo Platonic approach with saying so openly. Once you get to מסילת ישרים Paths of the Just by Rav Moshe Haim Luzato, you are dealing with a modified form of Neo Platonic thought based on Rav Isaac Luria. 

When the Gra put his signature on the letter of excommunication I am pretty sure he had the problem described here in mind

Sri Aurobindo says about the intermediate zone: "This is in fact an intermediary state, a zone of transition between the ordinary consciousness in mind and the true yoga knowledge. One may cross without hurt through it, perceiving at once or at an early stage its real nature and refusing to be detained by its half-lights and tempting but imperfect and often mixed and misleading experiences; one may go astray in it, follow false voices and mendacious guidance, and that ends in a spiritual disaster; or one may take up one's abode in this intermediate zone, care to go no farther and build there some half-truth which one takes for the whole truth or become the instrument of the powers of these transitional planes, -- that is what happens to many sadhaks and yogis. Overwhelmed by the first rush and sense of power of a supernormal condition, they get dazzled with a little light which seems to them a tremendous illumination or a touch of force which they mistake for the full Divine Force or at least a very great yoga Shakti; or they accept some intermediate Power (not always a Power of the Divine) as the Supreme and an intermediate consciousness as the supreme realization. Very readily they come to think that they are in the full cosmic consciousness when it is only some front or small part of it or some larger Mind, Life-Power or subtle physical ranges with which they have entered into dynamic connection. Or they feel themselves to be in an entirely illumined consciousness, while in reality they are receiving imperfectly things from above through a partial illumination of some mental or vital plane; for what comes is diminished and often deformed in the course of transmission through these planes; the receiving mind and vital of the sadhak also often understands or transcribes ill what has been received or throws up to mix with it its own ideas feelings, desires, which it yet takes to be not its own but part of the Truth it is receiving because they are mixed with it, imitate its form, are lit up by its illumination and get from this association and borrowed light an exaggerated value.

There are worse dangers in this intermediate zone of experience. For the planes to which the sadhak has now opened his consciousness, -- not as before getting glimpses of them and some influences, but directly, receiving their full impact, -- send a host of ideas, impulses, suggestions, formations of all kinds, often the most opposite to each other, inconsistent or incompatible, but presented in such a way as to slur over their insufficiencies and differences, with great force, plausibility and wealth of argument or a convincing sense of certitude. Overpowered by this sense of certitude, vividness, appearance of profusion and richness, the mind of the sadhak enters into a great confusion which it takes for some larger organisation and order; or else it whirls about in incessant shiftings and changes which it takes for a rapid progress but which lead nowhere. Or there is the opposite danger that he may become the instrument of some apparently brilliant but ignorant formation; for these intermediate planes are full of little Gods or strong Daityas or smaller beings who want to create, to materialise something or to enforce a mental and vital formation in the earth life and are eager to use or influence or even possess the thought and will of the sadhak and make him their instrument for the purpose. This is quite apart from the well-known danger of actually hostile beings whose sole purpose is to create confusion, falsehood, corruption of the sadhana and disastrous unspiritual error. Anyone allowing himself to be taken hold of by one of these beings, who often take a divine Name, will lose his way in the yoga. On the other hand, it is quite possible that the sadhak may be met at his entrance into this zone by a Power of the Divine which helps and leads him till he is ready for greater things; but still that itself is no surety against the errors and stumblings of this zone; for nothing is easier than for the powers of these zones or hostile powers to imitate the guiding Voice or Image and deceive and mislead the sadhak or for himself to attribute the creations and formations of his own mind, vital or ego to the Divine.
For this intermediate zone is a region of half-truths -- and that by itself would not matter, for there is no complete truth below the supermind; but the half-truth here is often so partial or else ambiguous in its application that it leaves a wide field for confusion, delusion and error. The sadhak thinks that he is no longer in the old small consciousness at all, because he feels in contact with something larger or more powerful, and yet the old consciousness is still there, not really abolished. He feels the control or influence of some Power, Being or Force greater than himself, aspires to be its instrument and thinks he has got rid of ego; but this delusion of egolessness often covers an exaggerated ego. Ideas seize upon him and drive his mind which are only partially true and by over-confident misapplication are turned into falsehoods; this vitiates the movements of the consciousness and opens the door to delusion. Suggestions are made, sometimes of a romantic character, which flatter the importance of the sadhak or are agreeable to his wishes and he accepts them without examination or discriminating control. Even what is true, is so exalted or extended beyond its true pitch and limit that it becomes the parent of error. This is a zone which many sadhaks have to cross, in which many wander for a long time and out of which a great many never emerge. Especially if their sadhana is mainly in the mental and vital, they have to meet here many difficulties and much danger; only those who follow scrupulously a strict guidance or have the psychic being prominent in their nature pass easily as if on a sure and clearly marked road across this intermediate region. A central sincerity, a fundamental humility also save from much danger and trouble. One can then pass quickly beyond into a clearer Light where if there is still much mixture, incertitude and struggle, yet the orientation is towards the cosmic Truth and not to a half illumined prolongation of Maya and ignorance."


I probably should have brought attention to these very important truths that Aurobido brings years ago. But I figured that it was better for me to concentrate on positive things in my blog. I am afraid that while concentrating on positive things may be good for me, but perhaps I was neglecting to warn others about imminent and terrible dangers that they were stumbling into. I mean to say that there is a command in the Torah לא תעמוד על דם רעך do not stand by while the blood of your neighbor is being spilled. So I think perhaps I was guilty for not warning others.


Clearly the Gra recognized this problem and then gave his warning to anyone that was wiling to listen. The trouble being that no one listened.

realm of illusion.

I bring here a few quotes from Brunton and Sri Aurobindo. But the basic idea was mentioned by others as these ideas apply all too well in the religious world where spiritual leaders  have obvioulsy fallen into this realm of illusion.



 

The pathway of the mystical goal is strewn with human wreckage. Why? Several reasons would be needed to give a complete answer but one of the most important is this: Between the state of ordinary man and the state of the matured mystic there lies a perilous and deceptive psychological region which has been given various names in mystical literature. It has been called the astral plane, the intermediate zone, the hall of illusion, and so on. The early efforts of all aspirants in concentration, meditation, self-conquest, and study, bring them into this region. But once here their egoism becomes stimulated by the subtle forces they have evoked, their emotional nature becomes more sensitive and more fluid, their imaginative power becomes more active and is less restrained. The consequence of failure to negotiate these changes properly is swollen vanity, superstitious credulity, emotions run riot, and imagination gone wild...

– Paul Brunton, Notebooks

These things, when they pour down or come in, present themselves with a great force, a vivid sense of inspiration or illumination, much sensation of light and joy, an impression of widening and power. The sadhak feels himself freed from the normal limits, projected into a wonderful new world of experience, filled and enlarged and exalted; what comes associates itself, besides, with his aspirations, ambitions, notions of spiritual fulfilment and yogic siddhi; it is represented even as itself that realisation and fulfilment. Very easily he is carried away by the splendour and the rush, and thinks that he has realised more than he has truly done, something final or at least something sovereignly true.

– Sri Aurobindo, The Riddle of the World, 35

This is in fact an intermediary state, a zone of transition between the ordinary consciousness in mind and the true yoga knowledge. One may cross without hurt through it, perceiving at once or at an early stage its real nature and refusing to be detained by its half-lights and tempting but imperfect and often mixed and misleading experiences; one may go astray in it, follow false voices and mendacious guidance, and that ends in a spiritual disaster; or one may take up one’s abode in this intermediate zone, care to go no farther and build there some half-truth which one takes for the whole truth or become the instrument of the powers of these transitional planes, - that is what happens to many sadhaks and yogis.

– Sri Aurobindo, The Riddle of the World, 36-7