Question

 
Hello Rabbi Michi,
This is how Chaim Vital explained in the name of his teacher, the Ari, the words of the Zohar, as follows (Sha’ar HaYichudim 4:4):
 
 
 
“We will explain the matter of prostrating oneself on the graves of the righteous mentioned in the Zohar, Parashat Acharei Mot […]
 
 
 
If so, when the person below effects the upper unification properly, etc., and also intends to attach the soul, spirit, and higher soul of that righteous person, then without doubt his soul will cleave to that soul and his spirit to that spirit, etc., and then the person will attain an astounding spiritual apprehension beyond imagining […] And this also depends on the person’s piety and deeds: according to the greatness of his piety, so will his attainment and attachment increase […]
 
 
 
And when you prostrate yourself on his grave, you should intend that through your prostration upon it with arms and legs outstretched, etc. […] Then, through the spreading of his soul into the bones, it will be as though they were alive, and then he will be able to speak with you, whatever you ask and desire […] And while you are prostrating yourself upon it [upon the grave of the dead] with the above intention, you should effect whatever unification you wish; then his soul will spread into his bones for a time and tell you hidden mysteries of wisdom, and it is also possible that he will attach himself to you and become spiritually impregnated within you permanently, to benefit you and assist you in Torah and commandments.”
Do you see anything objectionable in Rabbi Chaim Vital’s practice above?
Best regards, Benjamin Gorlin