Chasidut su Deuteronomio 31:18

To sum up the matter acording to our limited understanding: In one hasidic path, the type of revelation privileged in Kabbalah centered in Hokhmah, Binah, and Daat was dominant, and also in hasidism concerning revelation in the vessels [the dominance of the intellect] was evident. In another path, the manner of revelation in hasidism emerging from Hokhmah and Kabbalah was also prevalent, while extending this revelation to the vessels themselves. In yet a third path, these two orientations are combined. In truth, when we examine the works of our sages, we see these distinctions expressed there as well. For when those who champion the holy path in which the mind is strengthened speak of the world, they tend to focus on the question of its [ontic] existence [yeshut], which appears to exist on its own. That is, they often speak of how ‘existence’ does not, in fact, exist. They found totally convincing the Besht’s contention that divine self-limitation (tzimtzum) is illusory, as in the parable of the king who created the optical illusion of walls separating him, yet when one girded himself to approach the king he discovered that in truth there were no concealing walls at all.³⁸⁷See R. Moses Hayyim Ephraim of Sudilkov’s Degel Makhaneh Ephraim to Deut. 31:18. They also understood well the words of the Maggid, that the shells (kelipot) are not real, and are merely ‘garbing.’ The notions of the ‘other side’ and of the world and even of a human being are all but apparitions. All existence in this world is but a shell, including that of a person with even his good traits are but the shining shell (kelipat nogah; see Tanya I: 1, 29). Only the soul residing in the mind of the average person, (excepting the truly righteous) is holy, and is revealed only occasionally during prayer. All this is different from the other hasidic path of simple avodah.

From the Baal Shem Tov: When one becomes aware that emotional suffering [lit: afflictions of the heart] are [signs of] the illness of the soul, [expressing] the mystery of diminished consciousness - once one has this awareness, then one repairs [lit: sweetens] this [i.e. the suffering] through the awareness. This constitutes one's healing. This is not the case with the mystery of hiddenness, as in the verse "I will surely hide [My face]" (Deuteronomy 31:18), which is when one is not aware that one is spiritually ill. Then one does not [experience] the healing of one's personal affliction.