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Hi Gianni,
Husband and I came to the conclusion that the ego can justify anything except for the Creator, even murder. And because we were reading “The Essence of the Wisdom of Kabbalah”, section “Appellations Alien to the Human Spirit”, we wanted to ask, what is the spiritual root of brutal egoistic actions such as murder?
Thank you ❤️
As Baal HaSulam writes, something outside the person is unreal. So I can kill an ant, a fly, a cow, why is a person a problem unless there exist laws and punishment. Therefore there are places where they behead dozens in the public square and it’s a great celebration. Whatever is outside me, unless it gives me pleasure is taking up space and may, god forbid, even take pleasure away from me.
Hi Gianni, I just want to ask if I understood correctly: Is it like we may „use“ our corporeality (like having an encouraging smile..) to enhance spiritual growths for the friends, and we may consider corporeality in that we care about our friends if their corporeality throws obstacles on their path, that consume them internally to a degree that it gets into the way of spirituality? And that it is not asking regularly checking-in, itś about the relevance this corporeal state has for the friends`spirituality, and thus the ten, best adressed once only (unless the state gains new importance/ urgency)? And when we calculate whether to discern any states in the ten, it should equally be this internal calculation- what will be „in it“ in terms of spiritual development for the friends and is this something that really needs the friends, that really is so occupying that it hinders connection?
In the book, Rabash The social Writings, in the article “What to look for in the assembly of Friends, Article 30, 1987-88,” on page 306, first paragraph, Rabash writes, “Thus before he goes to the love of friends, he should read Baal HaSulam’s essay (from 1943) where he clarifies what is the right line..”
Which essay is Rabash speaking of?
Thanks!
The oral Torah is higher than the written Torah because it is transmitted from mouth to mouth, that is, through common Screens between teacher and student. If you wanted to put it in words, no one would understand, these are not words, it’s impossible.
When the people went into exile, they began to write everything down because it was necessary to somehow save something. There was such a desire and a law was passed to allow recording.
The Torah is an instruction for the correct mutual inclusion and unification of people, in which the Creator or life is manifested, which, in principle, is the same. Like when cells in the body are connected, life manifests itself in it, so when people unite with each other, the vital force is manifested at the next level.
There are people who have attained this and described it in their writings. Therefore, everything stated by them is called the written Torah.
There are things that cannot be described. They are revealed only through internal contact between teacher and student, which is called mouth to mouth (mi peh el peh). This is the oral Torah.
How can I ask questions that are a finer ‘image resolution’ than what I’m capable of asking now? Why is the quality and form of what questions i ask so important for development?
The resolving power depends on to what extent you’re integrated with friends. From a smaller Kli, one has less resolution because they’re less incorporated with the matter under discussion.
Sorry , Gianni, I had hoped there would not be any more questions for the next few weeks. But then I listened to the morning lesson, and I re-read what you had been answering yesterday, and I thought about the ten, and about how to start off. What really struck me, was , being still at this „amoeba level“, right at the beginning, how can we truly start working in a ten? Now, if there was an experienced ten, and they wanted to advance, they would probably meet at the desire to love of friends. And even then I suppose it would ask overcoming of the will to receive in form of frustration, anger, ambition or whatever else might be in the way. But at the beginning, many will naturally probably be still so concerned with this change. Itś like when you arrive at a holiday place or you have just moved… and you feel like you have to arrange everything, claim the baggage, make sure things are settled into place, trying to find orientation in this new surrounding. I feel, at this state, even when trying, it seems almost impossible to overcome that natural egoism. So, what do we have to agree on? Naturally, there are so many motifs, but most of them lead back to the amoeba state – The wish to change oneself, Curiosity, Ambition, The wish to connect for onself – Any of this will just be „amoebic“… trying to incorporate the others for oneś own sake. So, is it like we simply have to accept that, ignore it more or less, and aim our actions towards the others first, and hope that mind and heart will follow (otherwise I dońt see how we can get out of this natural egoism in this beginning phase). It truly reminds me more of a psychological trick, like one that would be used for depression, when you ask a depressed and isolated person to still go outside, meet others, excert social contacts, because otherwise there will be no fuel to combat that battered heart and that neurochemical imbalance. It works often enough, but people are right to say, it is still a trick. But do we use such tricks in Kabbalah? To trick our minds and hearts through our actions? Or is it the other way around, that we simply have to learn to form a proper intention, and whatever we do in this virtual world, it needs to be carried by this intention, and if we dońt have that, we will remain a singled out amoeba trying to eat up everything that is around it and it is better to remain very careful with our movements or reamins still even, until we really feel the right intention (or what we can perceive as such in this state)?
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