1st part of the Lesson — International Kabbalah Convention “Each One Shall Help His Friend,” Lesson 3
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2nd part of the Lesson — International Kabbalah Convention “There Is None Else Besides Him,” Lesson 4
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Baal HaSulam, who wrote a commentary on The Book of Zohar, says that “flower buds” are the action of the beginning of creation. That is, the Kabbalist sort of sees and wants to convey the process of the development of creation, by comparing it with the flower buds that appear in the land. In this way, he gradually reveals to us the beginning of all creation.
Therefore, in the article “The Flower Buds” we are talking about the evolution of nature in our world until man appears. Then it explains what happens to this man.
It says in the “Introduction of The Book of Zohar“: The flower buds have appeared in the land; the time of pruning has arrived, and the voice of the turtledove is heard in our land (Rashbi, Zohar for All, “The Flower Buds”). It means that the whole of nature at all its levels—still, vegetative, animate, and human—in its development is gradually approaching a state where a person can begin to act as the peak of its creation.
This process is considered an external manifestation of nature’s development, as well as the internal development of a person. After all, everything that happens is carried out at all levels of nature, including the spiritual one.
Question: Let’s say “flower buds in the land” we can understand somehow: the land symbolizes a common desire and the flower buds represent the manifestation of the intention in this desire. What is “the voice of a turtledove is heard”?
Answer: This can be considered as a manifestation of the Creator’s call for a person to begin interacting with all other levels of nature.
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From KabTV’s “Introduction of The Book of Zohar” 1/7/24
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The speaking has virtues: 1 – It acts against the will of the Landlord. 2 – It is not confined to its contemporaries like the vegetative, meaning it is independent of the environment. 3 – It also feels others and can, therefore, care for them and complement them (Baal HaSulam, Shamati 115 “Still, Vegetative, Animate, and Speaking”).
To act against the Master’s wishes means to act against the nature that the Creator has placed in us.
The owner, i.e., nature, the Creator, requires one thing from us, and we choose a higher level. We go against the Creator because we do not want to obey our egoistic nature. We want to be above it.
Question: How does a Kabbalist choose whether now he is going against the will of the master or the will of society?
Answer: It is according to one’s perception of their life. That is already felt in a plant, an animal, and even more so at the speaking level.
To move from the speaking level to the human level, we must go through all the previous levels: inanimate, vegetative, animate, and speaking. And then we will achieve a complete sense of nature and accordingly, the Creator in whom we all find ourselves.
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From the Daily Kabbalah Lesson 1/11/24, Writings of Baal HaSulam “Still, Vegetative, Animate, and Speaking”
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One must always delve in the work of Malchut, called “writing,” considered “ink” and Shacharit [blackness] ( Baal HaSulam, Shamati 122 “Understanding What Is Written in Shulchan Aruch”).
Question: Why is the work of Malchut called the property of ink and blackness? Where do we record this?
Answer: Malchut is the desires of a person, which are initially all egoistic and therefore called blackness.
Recording is what we write with black ink on a white background. In other words, everything that appears to us is drawn to us by our desires (black ink) on the background of white light (Bina).
Question: The article says that sometimes the Sitra Achra helps a person by drawing everything in black light to show his true situation. Can it be said that hardships or some kind of sorrows also help us see ourselves in the true light?
Answer: Of course, they help. A person feels the difference between what is in the heart and what is in the mind and sees that the mouth and the heart are not equal. When one realizes that what one says differs from what one feels, then a person sees what needs to be corrected.
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From the Daily Kabbalah Lesson 1/7/24, Writings of Baal HaSulam “Understanding What Is Written in Shulchan Aruch”
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Question: How does the speaking level differ from the animal?
Answer: The speaking level differs from the animal level in that it cares about its neighbor, about those who are outside of it.
It can develop so much, feel the other so much that in this way it becomes incorporated into him, saves him, and takes care of him.
Question: But animals also take care of each other. Is there any exceptional factor that will really lift us above the animal level?
Answer: Only the feeling of the Creator. And this is the fourth level, above the speaking level.
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From the Daily Kabbalah Lesson 1/11/24, Writings of Baal HaSulam “Still, Vegetative, Animate, and Speaking”
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Question: When we are in a state of ascent, especially at a convention, we unite and feel pleasure from the light of the Creator.
If we do not make further efforts, but remain in a state of enjoyment, will we sooner or later fall?
Answer: Yes, as soon as you lose movement between yourself and forward toward the Creator, you immediately lose your state and fall back into sole egoism.
Question: If at the moment of the fall we begin to act with the help of the group and the sources, then we rise again?
Answer: Yes, but you cannot use it at the convention, there is no time, it is not the right state. At a Kabbalah convention, you should just feel each other and thus not lose your heart.
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From the Daily Kabbalah Lesson 1/20/24, Writings of Baal HaSulam “The Time of Descent”
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We perceive reality through our animal-like senses: sight, hearing, smell, taste and touch. To perceive more, we need to explore beyond our five senses’ limits, breaking through into an omnipresent field existing outside of us.
We have made various technical gadgets to broaden our senses, such as telescopes, microscopes and X-ray machines. However, they do not let us perceive beyond our senses because we—their users—translate their extensive ranges into the limitations of our understanding. Otherwise, we would not comprehend what happens with these devices. We thus do not surpass the boundaries of our senses.
It does not mean, however, that we have to keep trying to invent new devices. On the contrary, we should improve and broaden our own selves.
The wisdom of Kabbalah teaches that inquiry into the meaning of life indicates a need to expand our five senses’ perception. It does not mean expanding the frequency range of each sense organ. Rather, it means entering into a new field of qualities and forces.
To fundamentally enhance our perception, we need to shift from receiving to giving, making contact with the environment outside of our senses.
Understanding that our senses limit us, tying us to our animal-like body, how can we ignore our bodies and feel life beyond them? How can we experience life undisturbed by our bodies? If we do so, then we can discuss the objective existence of whatever is out there. That is exactly what the wisdom of Kabbalah focuses on, ignoring what our bodies perceive.
Kabbalah thus dismisses various accounts of out-of-the-ordinary visions and sounds that many people experience, leaving them to others areas such as psychology. The wisdom of Kabbalah has no connection to ordinary desires, qualities and thoughts, since they belong to the quality of reception that is behind our bodily sense of reality.
Instead, the wisdom of Kabbalah concentrates on helping us exit reception and enter into bestowal. It guides us on how to exit ourselves and feel space outside bodily interferences. In Kabbalah, we call it “exiting the body and entering the spiritual world.”
It then becomes irrelevant whether or not our bodies are alive or dead. We start feeling reality with entirely different qualities, unrelated to our physical bodies. The wisdom of Kabbalah thus guides us to perceive the eternal and perfect world, and our adaptation, coexistence and consolidation in such a world also makes us eternal and perfect just like it.
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