Dirah B’Tachtonim As A Model For Transformation

MyLife Essay Contest

The concept of Dirah B’tachtonim is a focal point of chassidus. In essence it is the ultimate focus of the whole world. The midrash quoted throughout chassidic teachings resolves that the reason G-d created the world is because he desires a Dirah B’tachtonim. Chassidus discusses in detail what exactly a Dirah Bitachtonim is, and outlines the procedure by which it is achieved. Chassidus further demonstrates the historical progress of Dirah Bitachtonim, and based on its doctrine concludes what must be realized and accomplished today.

Conventionally, G-d’s sovereignty is inherently autocratic. The nature of His existence is not contingent on empirical validation, and consequently His will is uncompromising. There is no room for error and by extension no room for growth, or any other condition that is characteristically human. When man’s instinctive nature conflicts with G-d’s will, there seem to be two outcomes; either man’s nature will prevail or G-d’s command will. There are no other options, given the diametric contradiction between the two. One cannot influence the other for there is no room for dialogue. The only option is complete domination or total submission.

Similarly, the inborn contingencies and scientific laws that govern the world, fundamentally oppose the notion that G-d and the world can merge and unite. Where I find one, I can’t possibly find the other.

In principle we might conclude that two distinct entities cannot unite. Two independent disciplines that are governed by their own sets of laws and systems are fundamentally separate and exclusive of each other. The only type of effect and impact one can have on the other is through the exertion of power. Because there is no common ground for dialogue, a relationship cannot be formed to allow one to influence and impact the other, only exertion of power and dominance will work. The only way to sincerely connect to G-d is through total submission.

The philosophy of Dirah B’Tachtonim suggests the contrary: through exerting power and imposing ideals we can modify behavior and gain compliance but cannot affect change. Change must come from within, and even the least amount of external influence will interfere and obstruct genuine transformation.
The Dirah B’Tachtonim methodology proposes that through a multifaceted relationship G-d and Man can mutually unite. G-dliness can affect and impact the world and achieve a harmonious unity in which the characteristics and advantages of both are highlighted and complemented by each other. The result is not the defeat of the world’s elements, rather the elevation and maturation of the world to appreciate and personify the ideals of G-dliness. Dirah B’Tachtonim is a seamless synthesis of G-dliness and the material. While these two distinct and arguably contradicting domains are apparently exclusive and independent of each other, Dirah B’Tachtonim is the interface where they merge and unite in harmony.

While it is not inherently part of the Dirah Bitachtonim methodology, there is one essential prerequisite.¹². If the subject feels attacked or threatened he will respond with defense, which is counterproductive to the vulnerability necessary for change. When the pupil, subject, spouse or complete stranger feel cared for and genuinely respected, a meaningful and transformative relationship can ensue.

The first step³ in the actual transformative process of Dirah Bitachtonim occurred at Mount Sinai. G-d descended onto the mountain thereby breaking the stigma that the two are distinctive and cannot coexist. G-dliness was presented in such a fashion that could not be mistaken for anything else but G-d Himself being perceived by human senses. The world’s inborn attitude that it is autonomous was shattered. The world was faced with the undeniable reality that it is subject to G-d and must therefore take Him into consideration. The world recognized its vulnerability and the flaws of its self-view and was then ready to learn, grow, and appreciate the newly introduced awareness.

For man, the first step in his relationship with G-d is to accept that G-d’s existence and will are completely independent of his reality. One cannot truly open up to a new idea with preconceptions. Any preconceived notions will interfere with his ability to impartially acquire a novel and original idea, let alone a reality independent of empirical validation. Man must bring G-d onto the mountain and let himself be introduced to His reality and will.

While G-d and man have met and established common ground, it is not yet a bilateral relationship and can hardly be called a seamless synthesis. Although G-d did not completely disregard the world and exert His power and dominance over it, He has imposed Himself, disregarding the compatibility of the world. Some tension remains and therefore this cannot be considered a truly congruent union.

This leads us to the second stage, where the world learns and grows to appreciate and identify with G-dliness, without the direct influence of G-d’s presence. The world must mature and internalize G-dliness with its instinctive senses and capabilities. For man this means he learns about G-d and starts developing a personal relationship with Him. No longer is he blindly and indifferently subjected to G-ds’s will, for he now passionately feels for G-d and identifies with His plan and will. This is the most integral stage in the transformation of the world and man. For only from within can we achieve real and authentic change.

The comprehensive merger and union can now be realized. Man who was born innocently oblivious to G-d can grown to perceive and appreciate Him with functions and tools uniquely human. Through opening up to the possibility of change and shedding preconceptions he is able to be introduced to G-dliness that is profoundly and fundamentally abstract from him. He then with his own functions develops this relationship to the extent that it becomes a definitive part of him.

The Dirah Bitachtonim paradigm provides a valuable tool we can apply in all of our relationships in which we are the influencer. When trying to influence our children, students or even acquaintances and spouses we can employ a method of power and dominance or one of respect and transformation. More so, when trying to improve and grow ourselves, we can apply this model and achieve harmony and inner peace.

The model provides context to our current state of affairs as well. From the giving of the Torah at Mount Sinai, when we were introduced to G-d in an undeniable and unprecedented fashion, the world was charged with developing and internalizing this relationship from within, uninfluenced from without. As history progresses we are being charged with bringing this consciousness to new frontiers. The insecurities and conditions plaguing humanity today are the raw and primal natures of the world uninfluenced and exposed. While previous generations lived with certain principles and values in place that prevented these insecurities and conditions from adversely affecting them, the generation of constant stimulation and distraction has unmasked these insecurities. No more under the influence of moral values they are begging to be transformed purely by G-dly influence.

At a time in history when we unfortunately don’t have constant direct inspiration from our Rebbe, we have to really take to heart and internalize the message “טוט אלץ וואס איר קענט!”. The only way we can complete this synthesis and accomplish a real Dirah Bitachtonim is from within, without external inspiration and influence.

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