A Brief Guide to Spiritual Development
How can a person prepare their consciousness to perceive higher spiritual levels? Below, we will attempt to explore this topic systematically yet concisely.
The Five Levels of the Soul
Here, it is necessary to familiarize oneself with the concept of the five levels of the soul (or consciousness, whichever you prefer—the differences between these concepts are explained below), as revealed by Isaac Luria (the Arizal), the greatest Kabbalist who lived in the Middle Ages. These five levels are manifestations of a single soul. They are often described as five degrees of depth of consciousness and connection with the Divine.
Here are these five levels:
All five levels are present in every person, but, as a rule, the higher levels remain unmanifested. For most people, only the first and second levels are fully manifested. Higher levels are manifested only in spiritually advanced individuals.
These five levels apply not only to the individual but also to the collective spiritual state of humanity. Therefore, in Lurianic Kabbalah, personal development cannot be completely separated from the broader idea of the correction of the world.
What must happen, according to Arizal? In his system, there is the concept of “the correction of the world.” Following a cosmic event known as “the shattering of the vessels,” sparks of holiness were scattered throughout the world. The history of humanity is the process of gathering these sparks. When the correction is complete, a significant portion of spiritual blindness will disappear, humanity will become much more united, and higher levels of the soul will be revealed. In this state, the level of Neshamah will become much more accessible to most people, and Hayah and Yehidah will no longer be the preserve of a few exceptional righteous individuals.
If we look at human history over the past few thousand years, we can observe a trend toward expanding the circle of moral empathy. For ancient people, only members of their tribe—and sometimes members of their nation—were often considered fully human. Today, many consider all people, animals, and future generations to be morally significant. From the perspective of Kabbalah, this can be interpreted as a very slow transition from the consciousness of Nefesh to the consciousness of Ruach and Neshamah.
Here are these five levels:
- Nefesh—the vital soul. The lowest level. It is connected to life force, the body, instincts, desires, and basic emotions. Nefesh is responsible for the very fact of an organism’s existence.
- Ruach—the soul of character. It is associated with moral choice, character, feelings, good and evil, and responsibility. This is where the struggle between selfishness and morality takes place.
- Neshamah—the rational soul. The level of consciousness and understanding, associated with intellect, self-knowledge, philosophy, the comprehension of truth, and spiritual understanding. Neshamah allows a person to ask questions such as: Who am I? Why does the world exist? What is consciousness? From the perspective of Kabbalah, it is precisely the neshamah that makes a person human in the fullest sense of the word.
- Hayah is the living soul. A very high level. Here, a person no longer merely reflects on the Creator or spirituality, but experiences a direct unity with life. Kabbalists describe this as a state in which the sense of separateness disappears. The level of Hayah is associated with prophets and great righteous people.
- Yechida—the unified soul. The highest level. Yechida is absolute unity. At this level, even the opposition between “I” and “the Creator,” “subject” and “object,” disappears. Yehida is considered a spark that is never damaged and never separates from its source.
All five levels are present in every person, but, as a rule, the higher levels remain unmanifested. For most people, only the first and second levels are fully manifested. Higher levels are manifested only in spiritually advanced individuals.
These five levels apply not only to the individual but also to the collective spiritual state of humanity. Therefore, in Lurianic Kabbalah, personal development cannot be completely separated from the broader idea of the correction of the world.
What must happen, according to Arizal? In his system, there is the concept of “the correction of the world.” Following a cosmic event known as “the shattering of the vessels,” sparks of holiness were scattered throughout the world. The history of humanity is the process of gathering these sparks. When the correction is complete, a significant portion of spiritual blindness will disappear, humanity will become much more united, and higher levels of the soul will be revealed. In this state, the level of Neshamah will become much more accessible to most people, and Hayah and Yehidah will no longer be the preserve of a few exceptional righteous individuals.
If we look at human history over the past few thousand years, we can observe a trend toward expanding the circle of moral empathy. For ancient people, only members of their tribe—and sometimes members of their nation—were often considered fully human. Today, many consider all people, animals, and future generations to be morally significant. From the perspective of Kabbalah, this can be interpreted as a very slow transition from the consciousness of Nefesh to the consciousness of Ruach and Neshamah.
Soul and Consciousness. Definitions. The Model of the World.
Here I am compelled to provide clear definitions of the very concepts of “soul” and “consciousness.” After all, this is far from self-evident. So, consciousness is the ability of a living system to have subjective experience, whereas the soul is the entire potential depth of the subject. From this perspective, consciousness is that part of this depth which, at a given moment, has become experienced and accessible to the subject. Or, very briefly: the soul is the potential content of the personality, and consciousness is the actualized part of the soul.
In that case, anesthesia and loss of consciousness cease to be a problem. While consciousness is interrupted in these instances, the soul does not disappear anywhere—only a certain mode of its actual manifestation ceases.
Spiritual development also receives a very clear definition—it is the expansion of the part of one’s own soul that a person is capable of becoming aware of and embodying in their behavior. Moreover, “becoming aware” is not enough. A person may intellectually understand Hayy, but live at the level of Nephesh. That is why a second component is needed: awareness > integration > action.
And here it is particularly interesting to consider what happens with the rectification of the soul (tikun). It then means not “repairing some mystical substance,” but harmonizing the lower levels of consciousness with the higher ones:
Nefesh seeks its own satisfaction;
Ruach is capable of limiting this through a moral attitude toward others;
Neshamah understands the reasons for this limitation;
Hayah experiences the other as part of a greater whole;
Yechida sees the root of this whole in unity with the Creator.
In other words, the five levels of the soul begin to appear not as five separate entities, but as five radii of the same potential consciousness—ranging from the local organism to ultimate unity.
Now, let’s discuss consciousness in more detail. Although this question is still considered open today, the author can say the following: consciousness is everything related to experiences. Consciousness is responsible for the entire spectrum of sensations, ranging from primitive ones, such as pain or the sense of smell, to complex feelings related to one’s attitude toward other people or events. Given this definition, it is clear that only beings with a nervous system and a brain can possess consciousness. The process of thinking is the awareness of the results of mathematical operations taking place in the brain’s neurons. In essence, thinking, understanding, and awareness are all unique forms of sensation. Consciousness inputs information into the brain’s neural network, much like a computer, and receives the result of these computations as output. A neural network is not capable of feeling or experiencing anything on its own; it is a computational machine in its purest form. A neural network is the embodiment of intelligence. Consciousness sets the task, and intelligence solves it. The gift of consciousness is clearly connected to the Creator. Consciousness cannot be artificial. Human consciousness controls both its own organic neural network (in the brain) and artificial neural networks like ChatGPT in the external world.
I’ll add this: every person can experience their own consciousness. There are special techniques for this: “itbonenut” in Kabbalah or Hasidism, as well as “vipassana” (the practice of sati) in Buddhism. These teachings explicitly state: everything we experience comes through the senses, and observing them in real time reveals the nature of consciousness. Or contemplation (itbonenut), where a person experiences every sensation as a manifestation of the divine source, and the very fact of feeling—as a sign of the soul’s presence. Thus, meditating on one’s feelings and sensations is not merely mindfulness; it is sentient consciousness. This is precisely what distinguishes the living from the non-living. Incidentally, neurobiologists and philosophers have no answer to the question of why we are able to experience anything at all—why we can taste, feel pain, joy, sadness, and so on. This greatest enigma of our time is called “the hard problem of consciousness, ” a term popularized not long ago by the philosopher David Chalmers.
This clear distinction between consciousness, intelligence, and the soul—between the living and the non-living—allows us to free ourselves from certain misconceptions. One of them is the belief that artificial intelligence can develop consciousness. The intelligence of a neural network has always been artificial, and it will remain so. It will never become alive. Our human consciousness will control it in exactly the same way that it controls the neural network in our own brains.
In the context of spiritual development, consciousness (this does not apply to the soul) can be divided into three types based on its degree of expansion. Below, I will present a complete working model of the World, including these three levels.
The Creator
↓
The divine (life-giving) force that continuously sustains all created existence
↓
Physical existence
Inanimate: stone, earth, water, etc.
↓
Biological Life
Self-sustaining, metabolism, growth, reproduction. This includes cells, microorganisms, and plants
↓
Sentient life / consciousness
animals: nervous system + brain, integration of information, behavior, and subjective experience
↓
Reflective consciousness
human: “I don’t just experience—I know that I am experiencing,” language, abstraction, the biographical “I”
↓
Spiritual consciousness
The perfected human / the human of the future: the ability to transcend the immediate interests of one’s own body and perceive oneself in relation to others, the whole, and the Creator.
It should be borne in mind that a person may possess the strongest desires and intellect—yet their spiritual dimension may remain virtually unmanifested.
In that case, anesthesia and loss of consciousness cease to be a problem. While consciousness is interrupted in these instances, the soul does not disappear anywhere—only a certain mode of its actual manifestation ceases.
Spiritual development also receives a very clear definition—it is the expansion of the part of one’s own soul that a person is capable of becoming aware of and embodying in their behavior. Moreover, “becoming aware” is not enough. A person may intellectually understand Hayy, but live at the level of Nephesh. That is why a second component is needed: awareness > integration > action.
And here it is particularly interesting to consider what happens with the rectification of the soul (tikun). It then means not “repairing some mystical substance,” but harmonizing the lower levels of consciousness with the higher ones:
Nefesh seeks its own satisfaction;
Ruach is capable of limiting this through a moral attitude toward others;
Neshamah understands the reasons for this limitation;
Hayah experiences the other as part of a greater whole;
Yechida sees the root of this whole in unity with the Creator.
In other words, the five levels of the soul begin to appear not as five separate entities, but as five radii of the same potential consciousness—ranging from the local organism to ultimate unity.
Now, let’s discuss consciousness in more detail. Although this question is still considered open today, the author can say the following: consciousness is everything related to experiences. Consciousness is responsible for the entire spectrum of sensations, ranging from primitive ones, such as pain or the sense of smell, to complex feelings related to one’s attitude toward other people or events. Given this definition, it is clear that only beings with a nervous system and a brain can possess consciousness. The process of thinking is the awareness of the results of mathematical operations taking place in the brain’s neurons. In essence, thinking, understanding, and awareness are all unique forms of sensation. Consciousness inputs information into the brain’s neural network, much like a computer, and receives the result of these computations as output. A neural network is not capable of feeling or experiencing anything on its own; it is a computational machine in its purest form. A neural network is the embodiment of intelligence. Consciousness sets the task, and intelligence solves it. The gift of consciousness is clearly connected to the Creator. Consciousness cannot be artificial. Human consciousness controls both its own organic neural network (in the brain) and artificial neural networks like ChatGPT in the external world.
I’ll add this: every person can experience their own consciousness. There are special techniques for this: “itbonenut” in Kabbalah or Hasidism, as well as “vipassana” (the practice of sati) in Buddhism. These teachings explicitly state: everything we experience comes through the senses, and observing them in real time reveals the nature of consciousness. Or contemplation (itbonenut), where a person experiences every sensation as a manifestation of the divine source, and the very fact of feeling—as a sign of the soul’s presence. Thus, meditating on one’s feelings and sensations is not merely mindfulness; it is sentient consciousness. This is precisely what distinguishes the living from the non-living. Incidentally, neurobiologists and philosophers have no answer to the question of why we are able to experience anything at all—why we can taste, feel pain, joy, sadness, and so on. This greatest enigma of our time is called “the hard problem of consciousness, ” a term popularized not long ago by the philosopher David Chalmers.
This clear distinction between consciousness, intelligence, and the soul—between the living and the non-living—allows us to free ourselves from certain misconceptions. One of them is the belief that artificial intelligence can develop consciousness. The intelligence of a neural network has always been artificial, and it will remain so. It will never become alive. Our human consciousness will control it in exactly the same way that it controls the neural network in our own brains.
In the context of spiritual development, consciousness (this does not apply to the soul) can be divided into three types based on its degree of expansion. Below, I will present a complete working model of the World, including these three levels.
The Creator
↓
The divine (life-giving) force that continuously sustains all created existence
↓
Physical existence
Inanimate: stone, earth, water, etc.
↓
Biological Life
Self-sustaining, metabolism, growth, reproduction. This includes cells, microorganisms, and plants
↓
Sentient life / consciousness
animals: nervous system + brain, integration of information, behavior, and subjective experience
↓
Reflective consciousness
human: “I don’t just experience—I know that I am experiencing,” language, abstraction, the biographical “I”
↓
Spiritual consciousness
The perfected human / the human of the future: the ability to transcend the immediate interests of one’s own body and perceive oneself in relation to others, the whole, and the Creator.
It should be borne in mind that a person may possess the strongest desires and intellect—yet their spiritual dimension may remain virtually unmanifested.
The Root of the Soul
Without the concept of the root of the soul, it is difficult to understand why some people are naturally drawn to certain types of spiritual work, while others are drawn to completely different ones. All souls originate from the collective soul of Adam (something like a collective superconsciousness of humanity, if you will), but from different parts of it. Arizal literally links souls to the structures of the ten sefirot (more on the sefirot below). For example: there are souls from Chesed, souls from Gevurah, souls from Tiferet, souls from Netzach, souls from Hod, and so on. Therefore, two people can have completely different inner inclinations. To put it very simply: a soul of Chesed strives to help, loves to give, and is inclined toward mercy. Meanwhile, a soul of Gvura loves order, justice, discipline, and restrictions.
Why is this important? — Because the spiritual path is not the same for everyone. For example, the same practice can help one person progress while holding another back. Why? — Because one must correct one’s own root.
Does the root of the soul influence the revelation of the five levels? — Yes, and very strongly. Moreover, there is a nuance here. The higher levels of the soul are revealed through the correction of the lower levels. Generally speaking: when Nefesh is corrected, Ruach is revealed; when Ruach is corrected, Neshamah is revealed, and so on, up to the level of Yehidah. But the speed and manner of this revelation depend on the root of the soul.
Here’s an example from the logic of the Arizal. Imagine two souls. The first originates from Chesed. Its main flaw is a lack of boundaries, excessive softness, and an inability to say “no.” For this soul, spiritual growth can come through the development of Gvura. The second soul originates from Gvura. Its problem is the opposite: rigidity, criticism, and judgment. For this soul, correction comes through the development of Chesed. Outwardly, both souls do different things. But both ascend to the same level of Ruach or Neshamah.
The Arizal effectively asserts that the potential to reveal Chaya and Yehida is present in all souls. However, the path to them differs. That is why he speaks not so much about “How to become enlightened?” but rather about “How to discover one’s root?” Because without understanding one’s root, one may spend one’s entire life correcting the wrong things.
How do you determine the root of your soul? This is where the most difficult part begins. The Arizal himself stated that only very few people could see the roots of souls with certainty. Therefore, a person is not required to first know their root with certainty in order to begin spiritual work. In fact, the logic goes like this: Correct the Nefesh > Correct the Ruach > The Neshamah will reveal itself > Your path will become clearer > Gradually, the root of the soul will manifest.
Why is this important? — Because the spiritual path is not the same for everyone. For example, the same practice can help one person progress while holding another back. Why? — Because one must correct one’s own root.
Does the root of the soul influence the revelation of the five levels? — Yes, and very strongly. Moreover, there is a nuance here. The higher levels of the soul are revealed through the correction of the lower levels. Generally speaking: when Nefesh is corrected, Ruach is revealed; when Ruach is corrected, Neshamah is revealed, and so on, up to the level of Yehidah. But the speed and manner of this revelation depend on the root of the soul.
Here’s an example from the logic of the Arizal. Imagine two souls. The first originates from Chesed. Its main flaw is a lack of boundaries, excessive softness, and an inability to say “no.” For this soul, spiritual growth can come through the development of Gvura. The second soul originates from Gvura. Its problem is the opposite: rigidity, criticism, and judgment. For this soul, correction comes through the development of Chesed. Outwardly, both souls do different things. But both ascend to the same level of Ruach or Neshamah.
The Arizal effectively asserts that the potential to reveal Chaya and Yehida is present in all souls. However, the path to them differs. That is why he speaks not so much about “How to become enlightened?” but rather about “How to discover one’s root?” Because without understanding one’s root, one may spend one’s entire life correcting the wrong things.
How do you determine the root of your soul? This is where the most difficult part begins. The Arizal himself stated that only very few people could see the roots of souls with certainty. Therefore, a person is not required to first know their root with certainty in order to begin spiritual work. In fact, the logic goes like this: Correct the Nefesh > Correct the Ruach > The Neshamah will reveal itself > Your path will become clearer > Gradually, the root of the soul will manifest.
The Tree of Life. The Tree of Sefirot.
In Kabbalah, the ten Sefirot represent ten fundamental qualities or principles through which the Divine manifests in the universe and in human beings. They are usually depicted as the Tree of Life —a diagram of ten interconnected spheres. The upper sefirot are associated with will, wisdom, and understanding; the middle ones with love, discipline, and harmony; and the lower ones with practical implementation, relationships, and the embodiment of the divine plan in the material world.
The Tree of Sefirot describes both the structure of the universe and the inner structure of the human being. Each sefirah reflects a specific quality of consciousness: for example, Chesed is associated with mercy and generosity, Gevurah with discipline and restraint, and Tiferet with harmony and compassion. According to Kabbalah, spiritual development does not consist in strengthening one aspect of the personality, but in achieving balance among all the sefirot so that they function in harmony as a unified system.
Therefore, the Tree of Life can be viewed as a map of a person’s inner world. It reveals which qualities are already developed, which are out of balance, and in which direction spiritual growth is taking place. In this sense, the sefirot are not merely abstract mystical categories, but a model of consciousness, character, and the path of self-improvement.
The Tree of Sefirot describes both the structure of the universe and the inner structure of the human being. Each sefirah reflects a specific quality of consciousness: for example, Chesed is associated with mercy and generosity, Gevurah with discipline and restraint, and Tiferet with harmony and compassion. According to Kabbalah, spiritual development does not consist in strengthening one aspect of the personality, but in achieving balance among all the sefirot so that they function in harmony as a unified system.
Therefore, the Tree of Life can be viewed as a map of a person’s inner world. It reveals which qualities are already developed, which are out of balance, and in which direction spiritual growth is taking place. In this sense, the sefirot are not merely abstract mystical categories, but a model of consciousness, character, and the path of self-improvement.
Character Traits
The Arizal repeatedly emphasizes: one cannot rectify the soul without rectifying one’s character traits. Essentially, the logic is as follows: an uncorrected character < a closed Ruach < a Neshama that remains undisclosed < it is impossible to draw near to Hayah. In other words, the higher levels of the soul are blocked not by a lack of knowledge, but by a lack of inner purity. The path to the Neshamah, Hayah, and Yehidah does not lie in the accumulation of mystical knowledge, but first and foremost in correcting character traits—anger, pride, envy, vanity, greed, touchiness, and other character distortions. As these distortions diminish, the sefirot begin to function in harmony, and then the higher levels of the soul can manifest naturally.
On the other hand, a person may possess great knowledge, outstanding abilities, and outwardly proper behavior, yet remain far from inner harmony and spiritual maturity. Without working on one’s own character, knowledge alone does not transform the person.
What is the correction of character traits? Here we come to a very important topic in Judaism and in Kabbalah, in particular. Many negative traits are viewed not as separate forces, but as distortions of the sefirot.
For example: Anger stems from Gvura without Chesed; Cruelty is Gvura without Tiferet; Pride is Tiferet or Keter detached from humility; Envy is a distortion of Netzach; Vanity is a distortion of Hod; Lust is a distortion of Yesod; Laziness is a weakening of Netzach, and so on.
Therefore, the goal is not to destroy the quality itself. One must correct its source. In other words, each Sefirah must find its place within the overall harmony. This is precisely why the central Sefirah of the Tree is Tiferet—beauty, harmony, compassion. It symbolizes not the victory of one force over another, but their proper union.
Let’s take the Tree of Sefirot: Chesed—mercy, giving; Gevurah—strictness, boundaries; Tiferet—harmony between them. If one develops only Chesed: a person helps everyone, refuses no one, is unable to set boundaries, and thus becomes a victim of manipulation. If one develops only Gvurah: rigidity, judgment, coldness, and fanaticism arise.
Therefore, the Arizal would not say, “Reduce your Chesed and make all qualities equal.” Rather, he would say, “Correct the imbalance of your root by developing the opposite side.”
In the lower triad of the Tree of Life, the three sefirot—Netzach, Hod, and Yesod—describe how a person interacts with the world and brings their intentions to fruition.
Netzach—Victory, Perseverance. It governs: willpower, tenacity, initiative, the drive to achieve goals, and the ability to overcome obstacles. In its positive form: determination, energy, leadership, confidence. In its distorted form: ambition at any cost, thirst for power, intolerance of defeat, suppression of others. Netzach’s key question: “How do I achieve results?”
Hod — Glory, Recognition, Humility. Responsible for: analysis, learning, gratitude, acceptance, the ability to listen. In its positive form: modesty, wisdom, the ability to admit mistakes, respect for others. In its distorted form: vanity, dependence on the opinions of others, passivity, excessive self-deprecation. Hod’s key question: “What is the truth?”
Yesod — Foundation. This is the sefirah of connection and transmission. Responsible for: relationships, trust, communication, sexuality, the ability to connect people and ideas. Yesod gathers the energy of all the preceding sefirot and transmits it to Malchut (manifestation in the world). In its positive form: loyalty, sincerity, the ability to build deep relationships. In its distorted form: manipulation, dependence, promiscuity, using people as a means to an end. Yesod’s key question: “How can I connect the inner and the outer?”
On the other hand, a person may possess great knowledge, outstanding abilities, and outwardly proper behavior, yet remain far from inner harmony and spiritual maturity. Without working on one’s own character, knowledge alone does not transform the person.
What is the correction of character traits? Here we come to a very important topic in Judaism and in Kabbalah, in particular. Many negative traits are viewed not as separate forces, but as distortions of the sefirot.
For example: Anger stems from Gvura without Chesed; Cruelty is Gvura without Tiferet; Pride is Tiferet or Keter detached from humility; Envy is a distortion of Netzach; Vanity is a distortion of Hod; Lust is a distortion of Yesod; Laziness is a weakening of Netzach, and so on.
Therefore, the goal is not to destroy the quality itself. One must correct its source. In other words, each Sefirah must find its place within the overall harmony. This is precisely why the central Sefirah of the Tree is Tiferet—beauty, harmony, compassion. It symbolizes not the victory of one force over another, but their proper union.
Let’s take the Tree of Sefirot: Chesed—mercy, giving; Gevurah—strictness, boundaries; Tiferet—harmony between them. If one develops only Chesed: a person helps everyone, refuses no one, is unable to set boundaries, and thus becomes a victim of manipulation. If one develops only Gvurah: rigidity, judgment, coldness, and fanaticism arise.
Therefore, the Arizal would not say, “Reduce your Chesed and make all qualities equal.” Rather, he would say, “Correct the imbalance of your root by developing the opposite side.”
In the lower triad of the Tree of Life, the three sefirot—Netzach, Hod, and Yesod—describe how a person interacts with the world and brings their intentions to fruition.
Netzach—Victory, Perseverance. It governs: willpower, tenacity, initiative, the drive to achieve goals, and the ability to overcome obstacles. In its positive form: determination, energy, leadership, confidence. In its distorted form: ambition at any cost, thirst for power, intolerance of defeat, suppression of others. Netzach’s key question: “How do I achieve results?”
Hod — Glory, Recognition, Humility. Responsible for: analysis, learning, gratitude, acceptance, the ability to listen. In its positive form: modesty, wisdom, the ability to admit mistakes, respect for others. In its distorted form: vanity, dependence on the opinions of others, passivity, excessive self-deprecation. Hod’s key question: “What is the truth?”
Yesod — Foundation. This is the sefirah of connection and transmission. Responsible for: relationships, trust, communication, sexuality, the ability to connect people and ideas. Yesod gathers the energy of all the preceding sefirot and transmits it to Malchut (manifestation in the world). In its positive form: loyalty, sincerity, the ability to build deep relationships. In its distorted form: manipulation, dependence, promiscuity, using people as a means to an end. Yesod’s key question: “How can I connect the inner and the outer?”
Some Practical Advice
The Arizal states explicitly that negative traits are the root of many transgressions. That is: a proud person will make mistakes even with correct knowledge; an angry person will destroy the results of their good deeds; an envious person will be unable to rejoice in another’s success; a vain person will seek honor instead of truth. Therefore, spiritual work begins with character.
Which traits were considered the most dangerous? Four groups are usually identified.
Anger. Arizal and his school took an extremely strict stance toward anger. Anger was viewed not merely as an emotion, but as a state of losing inner control. Even if a person is essentially right, an outburst of rage is considered a spiritual defeat. Practical method: learn to notice the onset of irritation; delay your reaction; do not speak in the heat of the moment.
Pride. Pride is particularly dangerous because it renders a person incapable of seeing their own mistakes. Signs: the need to be right; a defensive reaction to criticism; a desire for superiority. Practice: consciously seek out your own shortcomings; acknowledge the merits of others; remember the limitations of your own knowledge.
Envy. Envy is considered a denial of the uniqueness of one’s own path. If every person has their own root of the soul, then constantly comparing oneself to others becomes meaningless. Practice: Instead of asking, “Why does he have this?” ask, “What is required specifically of me?”
The Pursuit of Honor. Arizal considered the thirst for recognition to be one of the most subtle traps. A person may even engage in spiritual work for the sake of earning the admiration of those around them. Therefore, it is recommended to periodically do good deeds in such a way that no one finds out about them.
Arizal does not believe in instant transformation. Correction is built through constant self-observation. Every day, a person analyzes: where anger manifested; where pride manifested; where envy manifested; where they acted out of vanity. In modern terms, this resembles keeping a journal of observations.
Why is this so important? In Arizal’s system, the soul is like a vessel. Higher levels of perception cannot manifest consistently through a vessel filled with internal contradictions.
Therefore, the logic goes as follows: correcting one’s character traits > purifying one’s thoughts > concentration > Yichudim and other practices > clarity of consciousness, when hidden connections between events, profound meanings or correct decisions, as well as the ability to deeply understand the inner state and spiritual world of others through contact with higher levels of the soul. Not the other way around.
How does this differ from modern psychology? Many psychological approaches are aimed at achieving mental well-being, mindfulness, inner integrity, and a more mature engagement with life. In the Arizal system, a different perspective is added to these goals: emotion is considered from the standpoint of whether it contributes to the refinement of the soul’s qualities and the revelation of its higher levels. For him, the goal was not so much emotional comfort as it was transforming a person into a more transparent conduit for higher levels of consciousness.
Therefore, character correction according to Arizal is not the development of a “pleasant personality.” It is the preparation of the soul to perceive what, in his system, is called Neshamah, Chaya, and, in the rarest cases, Yehida. This is precisely why, in the Arizal’s tradition, the struggle against anger and pride was considered more important than even the most complex Kabbalistic meditations. Many students began not by studying the mysteries of the universe, but by spending many years working on their own reactions in ordinary, everyday life.
Which traits were considered the most dangerous? Four groups are usually identified.
Anger. Arizal and his school took an extremely strict stance toward anger. Anger was viewed not merely as an emotion, but as a state of losing inner control. Even if a person is essentially right, an outburst of rage is considered a spiritual defeat. Practical method: learn to notice the onset of irritation; delay your reaction; do not speak in the heat of the moment.
Pride. Pride is particularly dangerous because it renders a person incapable of seeing their own mistakes. Signs: the need to be right; a defensive reaction to criticism; a desire for superiority. Practice: consciously seek out your own shortcomings; acknowledge the merits of others; remember the limitations of your own knowledge.
Envy. Envy is considered a denial of the uniqueness of one’s own path. If every person has their own root of the soul, then constantly comparing oneself to others becomes meaningless. Practice: Instead of asking, “Why does he have this?” ask, “What is required specifically of me?”
The Pursuit of Honor. Arizal considered the thirst for recognition to be one of the most subtle traps. A person may even engage in spiritual work for the sake of earning the admiration of those around them. Therefore, it is recommended to periodically do good deeds in such a way that no one finds out about them.
Arizal does not believe in instant transformation. Correction is built through constant self-observation. Every day, a person analyzes: where anger manifested; where pride manifested; where envy manifested; where they acted out of vanity. In modern terms, this resembles keeping a journal of observations.
Why is this so important? In Arizal’s system, the soul is like a vessel. Higher levels of perception cannot manifest consistently through a vessel filled with internal contradictions.
Therefore, the logic goes as follows: correcting one’s character traits > purifying one’s thoughts > concentration > Yichudim and other practices > clarity of consciousness, when hidden connections between events, profound meanings or correct decisions, as well as the ability to deeply understand the inner state and spiritual world of others through contact with higher levels of the soul. Not the other way around.
How does this differ from modern psychology? Many psychological approaches are aimed at achieving mental well-being, mindfulness, inner integrity, and a more mature engagement with life. In the Arizal system, a different perspective is added to these goals: emotion is considered from the standpoint of whether it contributes to the refinement of the soul’s qualities and the revelation of its higher levels. For him, the goal was not so much emotional comfort as it was transforming a person into a more transparent conduit for higher levels of consciousness.
Therefore, character correction according to Arizal is not the development of a “pleasant personality.” It is the preparation of the soul to perceive what, in his system, is called Neshamah, Chaya, and, in the rarest cases, Yehida. This is precisely why, in the Arizal’s tradition, the struggle against anger and pride was considered more important than even the most complex Kabbalistic meditations. Many students began not by studying the mysteries of the universe, but by spending many years working on their own reactions in ordinary, everyday life.
The Ladder
The five levels of the soul (Nephesh, Ruach, Neshamah, Chaya, Yehidah) can be visualized as the rungs of a ladder. Correcting character traits is the “purification” of the Ruach level—that is, the second rung. On the other hand, the Arizal did not believe that spiritual development occurs linearly—that is, that to move to the next step, one must always achieve 100% purification of the previous step. Rather, different levels can manifest simultaneously to varying degrees. For example, hypothetically speaking, Nephesh 70%, Ruach 40%, Neshamah 20%, Chaya 5%.
Below is a brief overview of the principles of ascending the ladder of soul levels.
Nephesh. How is Nephesh purified? It is important to understand here that Kabbalah does not aim to destroy instincts. Hunger is not a sin. Sexuality is not a sin. The desire for safety is not a sin. The problem lies in losing control. Correcting the Nefesh means learning to master one’s desires, learning to delay gratification, getting rid of addictions, and developing moderation. The test is very simple: Who is in control? Do I control my desires? Or do my desires control me? If the latter is true, the Nefesh has not yet been purified.
Ruach. How is Ruach purified? Let me remind you that Ruach is associated with character traits. In Jewish tradition, special attention is given to: anger, pride, envy, vanity, touchiness, greed, and judging others. How can we tell that the Ruach has become purer? The Arizal would likely suggest this criterion: when external circumstances have less and less control over your inner state. For example: You were praised—you did not become proud; you were criticized—you did not fall apart; You were wronged—you did not instantly flare up with anger. These are already signs of the Ruach’s rectification.
Neshamah. Starting with the Neshamah, the usual logic of “purification” ceases to apply. According to the Arizal, a person’s primary work is focused precisely on Nefesh and Ruach. The higher levels are not so much purified directly as they are revealed as a consequence of the correction of the lower levels.
Neshamah is connected to the understanding of truth. However, there is an important nuance here. One might think: the more knowledge, the greater the Neshamah. For Arizal, this is incorrect. A person can know thousands of books and still have a closed Neshamah. Why? Because the Neshamah is revealed not by the amount of knowledge, but by the purity of perception. The main obstacles to the Neshamah are self-deception, intellectual pride, attachment to one’s own beliefs, and the inability to see the truth if it contradicts the ego. Therefore, the unfolding of the Neshamah takes the form of developing: honesty with oneself, the ability to admit mistakes, and a love of truth greater than a love of being right.
Hayy. Here begins the realm that Arizal associated with a very high spiritual level. At the level of Hayy, a person begins to experience a profound connection with all that exists—not theoretically, not philosophically, but as an immediate sensation. The main obstacle to Hayah is the experience of one’s own separateness. This is a very subtle level of the ego—the very habit of perceiving oneself as a completely separate being. Therefore, the unfolding of Hayah is connected with compassion, the ability to see oneself in others, and a reduction in the sense of separation.
Yechida. Here, the word “purification” is entirely inapplicable. In Kabbalah, Yechida is considered to be always pure. It is not defiled. It is not damaged. It does not need correction. That is why many Kabbalists say: Yehida cannot be purified; one can only remove the veils that conceal it. The main obstacle here is the very sense of a separate “I.” If, at the level of Ruach, a person says, “I am a good person.” If, at the level of Neshamah, they say, “I understand the truth.” If, at the level of Chaya, they say, “I am connected to all that exists.” Then, at the level of Yehida, even this disappears. Only unity remains.
If you combine everything into a single ladder, the picture looks something like this:
Nefesh > I control my desires;
Ruach > I control my character;
Neshamah > I love the truth more than myself;
Chaya > I feel a connection to all living things;
Yechida > The opposition between “I” and “the source of being” disappears.
In reality, a person may experience glimpses of higher levels. For example: anger has not yet been corrected, vanity is still present, and sensitivity to criticism remains, but at the same time, a person is capable of experiencing moments of deep compassion, unity with all living things, philosophical insight, and transcending the limits of the narrow ego. A Kabbalist would be more likely to say: the higher level has touched the person, but has not yet become their permanent state.
If you sometimes feel a connection with all living things, then why aren’t you a prophet? Because there is a vast distance between “sometimes experiencing the unity of life” and “steadily dwelling at the level of Hayy.” Here’s an analogy. A person climbed a mountain and saw the ocean. This does not mean that he lives on the ocean’s shore. He saw it for a few minutes. Then he came back down. It is the same here. Many people experience moments of deep understanding, states of oneness, a sense of connection with all living things, and the dissolution of the ego’s usual boundaries. But then they return to their usual state of consciousness. Arizal did not deny the existence of such experiences. He would have said that these are glimmers of a higher light.
From the perspective of Lurianic Kabbalah, it is entirely possible for a person to have genuine glimpses of the Neshamah and even occasional touches of the Chaya, while still remaining far from the complete rectification of the Ruach. In fact, this is precisely the state described in most mystical traditions: the higher light sometimes becomes visible before a person has fully prepared a vessel for it. The difference between a spark and a sustained level is enormous. The Arizal associated Chaya with the great righteous ones not because no one else can touch it, but because for them this state becomes a constant reality, rather than a rare experience.
Below is a brief overview of the principles of ascending the ladder of soul levels.
Nephesh. How is Nephesh purified? It is important to understand here that Kabbalah does not aim to destroy instincts. Hunger is not a sin. Sexuality is not a sin. The desire for safety is not a sin. The problem lies in losing control. Correcting the Nefesh means learning to master one’s desires, learning to delay gratification, getting rid of addictions, and developing moderation. The test is very simple: Who is in control? Do I control my desires? Or do my desires control me? If the latter is true, the Nefesh has not yet been purified.
Ruach. How is Ruach purified? Let me remind you that Ruach is associated with character traits. In Jewish tradition, special attention is given to: anger, pride, envy, vanity, touchiness, greed, and judging others. How can we tell that the Ruach has become purer? The Arizal would likely suggest this criterion: when external circumstances have less and less control over your inner state. For example: You were praised—you did not become proud; you were criticized—you did not fall apart; You were wronged—you did not instantly flare up with anger. These are already signs of the Ruach’s rectification.
Neshamah. Starting with the Neshamah, the usual logic of “purification” ceases to apply. According to the Arizal, a person’s primary work is focused precisely on Nefesh and Ruach. The higher levels are not so much purified directly as they are revealed as a consequence of the correction of the lower levels.
Neshamah is connected to the understanding of truth. However, there is an important nuance here. One might think: the more knowledge, the greater the Neshamah. For Arizal, this is incorrect. A person can know thousands of books and still have a closed Neshamah. Why? Because the Neshamah is revealed not by the amount of knowledge, but by the purity of perception. The main obstacles to the Neshamah are self-deception, intellectual pride, attachment to one’s own beliefs, and the inability to see the truth if it contradicts the ego. Therefore, the unfolding of the Neshamah takes the form of developing: honesty with oneself, the ability to admit mistakes, and a love of truth greater than a love of being right.
Hayy. Here begins the realm that Arizal associated with a very high spiritual level. At the level of Hayy, a person begins to experience a profound connection with all that exists—not theoretically, not philosophically, but as an immediate sensation. The main obstacle to Hayah is the experience of one’s own separateness. This is a very subtle level of the ego—the very habit of perceiving oneself as a completely separate being. Therefore, the unfolding of Hayah is connected with compassion, the ability to see oneself in others, and a reduction in the sense of separation.
Yechida. Here, the word “purification” is entirely inapplicable. In Kabbalah, Yechida is considered to be always pure. It is not defiled. It is not damaged. It does not need correction. That is why many Kabbalists say: Yehida cannot be purified; one can only remove the veils that conceal it. The main obstacle here is the very sense of a separate “I.” If, at the level of Ruach, a person says, “I am a good person.” If, at the level of Neshamah, they say, “I understand the truth.” If, at the level of Chaya, they say, “I am connected to all that exists.” Then, at the level of Yehida, even this disappears. Only unity remains.
If you combine everything into a single ladder, the picture looks something like this:
Nefesh > I control my desires;
Ruach > I control my character;
Neshamah > I love the truth more than myself;
Chaya > I feel a connection to all living things;
Yechida > The opposition between “I” and “the source of being” disappears.
In reality, a person may experience glimpses of higher levels. For example: anger has not yet been corrected, vanity is still present, and sensitivity to criticism remains, but at the same time, a person is capable of experiencing moments of deep compassion, unity with all living things, philosophical insight, and transcending the limits of the narrow ego. A Kabbalist would be more likely to say: the higher level has touched the person, but has not yet become their permanent state.
If you sometimes feel a connection with all living things, then why aren’t you a prophet? Because there is a vast distance between “sometimes experiencing the unity of life” and “steadily dwelling at the level of Hayy.” Here’s an analogy. A person climbed a mountain and saw the ocean. This does not mean that he lives on the ocean’s shore. He saw it for a few minutes. Then he came back down. It is the same here. Many people experience moments of deep understanding, states of oneness, a sense of connection with all living things, and the dissolution of the ego’s usual boundaries. But then they return to their usual state of consciousness. Arizal did not deny the existence of such experiences. He would have said that these are glimmers of a higher light.
From the perspective of Lurianic Kabbalah, it is entirely possible for a person to have genuine glimpses of the Neshamah and even occasional touches of the Chaya, while still remaining far from the complete rectification of the Ruach. In fact, this is precisely the state described in most mystical traditions: the higher light sometimes becomes visible before a person has fully prepared a vessel for it. The difference between a spark and a sustained level is enormous. The Arizal associated Chaya with the great righteous ones not because no one else can touch it, but because for them this state becomes a constant reality, rather than a rare experience.
Mentorship
So, the purer a person becomes, the better they begin to understand their own nature and their destiny. Is a mentor necessary? In classical Kabbalah, the answer is yes. And not because nothing will work out without a mentor. But because a person has difficulty seeing their own blind spots. The paradox is that the very flaws that require correction are the most deeply hidden. Therefore, the traditional hierarchical concept of “People > Tzadikim > Sages,” practiced in Judaism and described by me inthe “5-Year Action Plan for the EU”(item 20), is very well suited for practical spiritual development through mentorship.
Assessing the Level of Spiritual Development
Assessing one’s own spiritual level or that of a mentor is a complex task. It is not even customary to speak about this directly, although the question itself arises naturally. In general, there are no strict units of measurement for such an assessment, and often there are no generally accepted criteria either. However, if it is impossible to at least roughly assess one’s level of spiritual development, it becomes difficult to speak of progress itself.
On the other hand, we already have five levels of consciousness/soul on the path to spiritual correction: Nephesh, Ruach, Neshamah, Chaya, and Yehidah. Each of these levels has fairly distinct characteristics. Therefore, we can use a conventional percentage scale for each level. The text has already provided the following approximate assessment: Nephesh 70%, Ruach 40%, Neshamah 20%, Chaya 5%, and Yehidah 0%. These percentages should not be taken literally. They are not intended as a definitive “measurement of the soul,” but rather for self-observation, identifying imbalances, and tracking the dynamics of one’s inner work.
The proposal is to create special questionnaires for a rough assessment of spiritual maturity. Several questions are assigned to each level. Each question offers five response options: “no,” “rather no,” “neutral,” “rather yes,” and “yes.” The level for each stage can be calculated using either a total or a weighted average of the responses. Later on, this assessment can be refined using a more complex model, but at the initial stage, an honest self-assessment is sufficient.
It is important to remember: the main risk of such a system is self-deception. A person may overestimate their level out of pride, underestimate it out of false humility, or answer based not on their actual behavior but on their desired self-image. Therefore, answers should be based not on how a person would like to be, but on how they typically behave in real-life situations: when tired, facing criticism, feeling hurt, tempted, in conflict, experiencing success, dealing with power, money, or recognition.
If possible, it is helpful to supplement self-assessment with external evaluation: from loved ones, friends, colleagues, or a spiritual mentor. A person often fails to notice their own consistent reactions, whereas those around them can see recurring traits much more clearly. Of course, external evaluation is not absolute either: loved ones may be mistaken, biased, or make superficial judgments. But comparing one’s self-assessment with the opinions of several people helps reduce the risk of self-deception.
Below is a sample list of questions with the option to interactively select the appropriate answers. The calculation of individual scores will be presented below.
Nefesh — the level of desires, instincts, and life force
1. Can I control my basic desires rather than automatically following them?
2. Am I able to delay gratification if I realize that it will harm me or others right now?
3. Am I free from addictions, habits, and urges that regularly override my reason, will, and moral choices?
4. Do I practice moderation in eating, pleasures, rest, sexuality, entertainment, and consumption?
5. Am I able to keep my body healthy through sleep, nutrition, exercise, and moderation—without turning self-care into a cult or falling into self-neglect?
6. Can I maintain inner control when I experience fear, fatigue, hunger, irritation, or intense cravings?
7. Is my life energy becoming more focused, calm, and purposeful, rather than chaotic and impulsive?
Ruach—the level of character, emotions, and moral choice
1. Can I stop the first flash of irritation and choose a more mature response, even if I believe I am right?
2. Am I able to admit a mistake without feeling devastated or trying to justify myself immediately?
3. Am I able to rejoice in others’ success without envy or hidden comparisons?
4. Do I become more humble after receiving praise, rather than more vain?
5. Am I able to listen to criticism and learn from it, even if it’s delivered in an unpleasant way?
6. Is my tendency to judge others diminishing?
7. Are my reactions becoming more mature, steady, and kind in everyday situations?
Neshama — the level of truth, understanding, and self-knowledge
1. Am I willing to admit that I was wrong, change my opinion, or reevaluate my usual worldview if I see compelling reasons to do so, even when it hurts my pride?
2. Can I let go of a belief if I see that it was mistaken?
3. Am I able to honestly examine my motives, including the unpleasant ones: pride, fear, envy, and the desire for recognition?
4. Do I ask myself profound questions not for the sake of an intellectual game, but for the sake of inner transformation?
5. Is my understanding of life becoming clearer, more coherent, and more responsible?
6. Am I able to distinguish genuine understanding from a beautiful idea that merely flatters my ego?
7. Does my knowledge lead to greater honesty, compassion, and inner discipline?
Haya—the level of living connection, compassion, and experiencing oneness
1. Am I able to feel another being’s pain as something truly meaningful, rather than as abstract information?
2. Does my circle of compassion extend beyond my family, group, people, species, or personal gain?
3. Do I experience a deep connection with all living things?
4. Is the rigid opposition between “me” and “others” diminishing within me?
5. Is my compassion becoming practical—that is, is it expressed in actions rather than just feelings?
6. Can I see another being not as a means, a function, or an obstacle, but as a being with an inner life?
7. Do my experiences of oneness lead to greater responsibility rather than an escape from reality?
Yechida—the level of ultimate unity and self-abnegation
1. Are there moments when the sense of a separate “self” weakens, and a profound experience of oneness arises in its place?
2. Am I capable of performing a good or righteous deed without an inner need to emphasize my role, seek recognition, or reinforce my self-image?
3. Does serving the truth, goodness, or the Creator become more important to me than reinforcing my self-image?
4. Is my need to be special, spiritually significant, or recognized diminishing?
5. Am I able to experience humility not as self-deprecation, but as liberation from the constant need to defend my ego?
6. Can I view my abilities, knowledge, and achievements as gifts given to me for service, rather than for superiority?
7. Does the conflict between “my will” and a higher order of existence fade away, even if only in rare moments?
For simplicity, you can use the following scale:
«“No” — 0 points;
«“rather no” — 1 point;
«“neutral” — 2 points;
«"somewhat yes" — 3 points;
«"Yes" — 4 points.
If there are seven questions at a level, the maximum score is 28 points. The relative percentage for that level can then be calculated as follows: points earned / maximum points × 100%.
For example, if a person scored 14 out of 28 points on the Ruach level, their Ruach score is 50%.
Thus, your approximate score based on the answers above is:
Nefesh 50%, Details: 2,2,2,2,2,2,2;
Ruach 50%, Details: 2,2,2,2,2,2,2;
Neshamah 50%, Details: 2,2,2,2,2,2,2;
Chaya 50%, Details: 2,2,2,2,2,2,2;
Yechida 50%, Details: 2,2,2,2,2,2,2;
However, this assessment should not be considered final. It does not indicate a person’s spiritual “status,” but rather the current direction of their work. If Nefesh is low, it means you need to work on your desires and addictions. If Ruach is low, you need to work on your character. If Neshamah is low, you need to cultivate honesty toward the truth. If Chaya is barely evident, you need to cultivate compassion and the ability to see yourself in others. If Yehida is barely evident, this is normal: in most cases, this level manifests only as a rare glimpse, not as a stable state.
Particular attention should be paid not to the highest readings, but to the lowest ones. It is precisely these that most often indicate the primary imbalance. A person may have glimpses of Neshamah or Chaya, but if Ruach remains impure, these higher states will not be able to become stable. Therefore, the practical purpose of this assessment is not to declare oneself spiritually developed, but to understand which level currently requires the most honest work.
On the other hand, we already have five levels of consciousness/soul on the path to spiritual correction: Nephesh, Ruach, Neshamah, Chaya, and Yehidah. Each of these levels has fairly distinct characteristics. Therefore, we can use a conventional percentage scale for each level. The text has already provided the following approximate assessment: Nephesh 70%, Ruach 40%, Neshamah 20%, Chaya 5%, and Yehidah 0%. These percentages should not be taken literally. They are not intended as a definitive “measurement of the soul,” but rather for self-observation, identifying imbalances, and tracking the dynamics of one’s inner work.
The proposal is to create special questionnaires for a rough assessment of spiritual maturity. Several questions are assigned to each level. Each question offers five response options: “no,” “rather no,” “neutral,” “rather yes,” and “yes.” The level for each stage can be calculated using either a total or a weighted average of the responses. Later on, this assessment can be refined using a more complex model, but at the initial stage, an honest self-assessment is sufficient.
It is important to remember: the main risk of such a system is self-deception. A person may overestimate their level out of pride, underestimate it out of false humility, or answer based not on their actual behavior but on their desired self-image. Therefore, answers should be based not on how a person would like to be, but on how they typically behave in real-life situations: when tired, facing criticism, feeling hurt, tempted, in conflict, experiencing success, dealing with power, money, or recognition.
If possible, it is helpful to supplement self-assessment with external evaluation: from loved ones, friends, colleagues, or a spiritual mentor. A person often fails to notice their own consistent reactions, whereas those around them can see recurring traits much more clearly. Of course, external evaluation is not absolute either: loved ones may be mistaken, biased, or make superficial judgments. But comparing one’s self-assessment with the opinions of several people helps reduce the risk of self-deception.
Below is a sample list of questions with the option to interactively select the appropriate answers. The calculation of individual scores will be presented below.
Nefesh — the level of desires, instincts, and life force
1. Can I control my basic desires rather than automatically following them?
2. Am I able to delay gratification if I realize that it will harm me or others right now?
3. Am I free from addictions, habits, and urges that regularly override my reason, will, and moral choices?
4. Do I practice moderation in eating, pleasures, rest, sexuality, entertainment, and consumption?
5. Am I able to keep my body healthy through sleep, nutrition, exercise, and moderation—without turning self-care into a cult or falling into self-neglect?
6. Can I maintain inner control when I experience fear, fatigue, hunger, irritation, or intense cravings?
7. Is my life energy becoming more focused, calm, and purposeful, rather than chaotic and impulsive?
Ruach—the level of character, emotions, and moral choice
1. Can I stop the first flash of irritation and choose a more mature response, even if I believe I am right?
2. Am I able to admit a mistake without feeling devastated or trying to justify myself immediately?
3. Am I able to rejoice in others’ success without envy or hidden comparisons?
4. Do I become more humble after receiving praise, rather than more vain?
5. Am I able to listen to criticism and learn from it, even if it’s delivered in an unpleasant way?
6. Is my tendency to judge others diminishing?
7. Are my reactions becoming more mature, steady, and kind in everyday situations?
Neshama — the level of truth, understanding, and self-knowledge
1. Am I willing to admit that I was wrong, change my opinion, or reevaluate my usual worldview if I see compelling reasons to do so, even when it hurts my pride?
2. Can I let go of a belief if I see that it was mistaken?
3. Am I able to honestly examine my motives, including the unpleasant ones: pride, fear, envy, and the desire for recognition?
4. Do I ask myself profound questions not for the sake of an intellectual game, but for the sake of inner transformation?
5. Is my understanding of life becoming clearer, more coherent, and more responsible?
6. Am I able to distinguish genuine understanding from a beautiful idea that merely flatters my ego?
7. Does my knowledge lead to greater honesty, compassion, and inner discipline?
Haya—the level of living connection, compassion, and experiencing oneness
1. Am I able to feel another being’s pain as something truly meaningful, rather than as abstract information?
2. Does my circle of compassion extend beyond my family, group, people, species, or personal gain?
3. Do I experience a deep connection with all living things?
4. Is the rigid opposition between “me” and “others” diminishing within me?
5. Is my compassion becoming practical—that is, is it expressed in actions rather than just feelings?
6. Can I see another being not as a means, a function, or an obstacle, but as a being with an inner life?
7. Do my experiences of oneness lead to greater responsibility rather than an escape from reality?
Yechida—the level of ultimate unity and self-abnegation
1. Are there moments when the sense of a separate “self” weakens, and a profound experience of oneness arises in its place?
2. Am I capable of performing a good or righteous deed without an inner need to emphasize my role, seek recognition, or reinforce my self-image?
3. Does serving the truth, goodness, or the Creator become more important to me than reinforcing my self-image?
4. Is my need to be special, spiritually significant, or recognized diminishing?
5. Am I able to experience humility not as self-deprecation, but as liberation from the constant need to defend my ego?
6. Can I view my abilities, knowledge, and achievements as gifts given to me for service, rather than for superiority?
7. Does the conflict between “my will” and a higher order of existence fade away, even if only in rare moments?
For simplicity, you can use the following scale:
«“No” — 0 points;
«“rather no” — 1 point;
«“neutral” — 2 points;
«"somewhat yes" — 3 points;
«"Yes" — 4 points.
If there are seven questions at a level, the maximum score is 28 points. The relative percentage for that level can then be calculated as follows: points earned / maximum points × 100%.
For example, if a person scored 14 out of 28 points on the Ruach level, their Ruach score is 50%.
Thus, your approximate score based on the answers above is:
Nefesh 50%, Details: 2,2,2,2,2,2,2;
Ruach 50%, Details: 2,2,2,2,2,2,2;
Neshamah 50%, Details: 2,2,2,2,2,2,2;
Chaya 50%, Details: 2,2,2,2,2,2,2;
Yechida 50%, Details: 2,2,2,2,2,2,2;
However, this assessment should not be considered final. It does not indicate a person’s spiritual “status,” but rather the current direction of their work. If Nefesh is low, it means you need to work on your desires and addictions. If Ruach is low, you need to work on your character. If Neshamah is low, you need to cultivate honesty toward the truth. If Chaya is barely evident, you need to cultivate compassion and the ability to see yourself in others. If Yehida is barely evident, this is normal: in most cases, this level manifests only as a rare glimpse, not as a stable state.
Particular attention should be paid not to the highest readings, but to the lowest ones. It is precisely these that most often indicate the primary imbalance. A person may have glimpses of Neshamah or Chaya, but if Ruach remains impure, these higher states will not be able to become stable. Therefore, the practical purpose of this assessment is not to declare oneself spiritually developed, but to understand which level currently requires the most honest work.
Quote: “What you can accept calmly no longer controls you.”
The original version of this guide was written in Russian. Translations into other languages were generated using the DeepL service.
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