AyinBase with R' Paltiel 11/20/11 Sunday 23 Cheshvan 5772
Page 59 – about 10 lines from the end of the page (line starts: ”she bekoach ze...” )
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We are talking about the work of the 'animal soul'.
The process of the meditation brings the consciousness of the animal soul to a more refined level, though it still remains within the worldly context. It cannot fathom a total bitul/nullification to elokus, yet it can be exposed to a great connection with G-dliness/Elokus.
The first step was to identify the G-dly light and life in the world.
It meditates on this. And the sechel realizes the connection to the ratzon/will. This gives it a principle reality. This is a knowing that does have an effect.
Meditation is delving into what is behind the sechel.
If you say all is evolution, then each entity is unrelated. In contrast we say things are inherently related because they are from the same source and have the same soul...
This is true regarding human beings and everything else.
This perspective is available to the 'animal soul'. It can relate to this unity. He senses this reality. By mind he recognizes the G-dly light and life and by delving into this he perceives the truth of this unity.
Meditation is getting to the essence of the sechel. It digs in. it delves in to focus on essence...
As a result of this meditation/hisbonenut he relates to and approaches the G-dly light and loses interest in the physicality of the world. His conscious sechel/mind has now acquired a resource of life. He is no longer compelled by external observation. His sechel/mind now has a presence of its own – it is no longer reactive. The basis is no longer physical reality. This is the ability of the 'animal soul' of the human being. It does not sever it's attachment to physicality.
What is delving deeply? You stand outside and view a house and its details. But the house exists to you as an entity. When you enter the house it takes on a different reality. It still occupies space, but you now are inside and thus recognize a completely different significance.
This is the recognition of the human or spiritual element of space. This is delving into something. The sichli/mind level becomes the reality.
The animal soul next realizes that it can go further. It can go beyond relating to the G-dliness that gives significance to physicality.
Having experienced that G-dliness is the essence, he can now recognize that 'it is desirable to go after the Essence, rather than the level that enlivens the world'.
This is a transition to a level of greater truth. He has not identified essence, except with his realization that physicality is insignificant, he now has a new direction – a quest for Essence itself (not levels associated with physicality).
But the 'animal soul' senses, 'I should want it, but I don't really want it since I am an animal soul. Can I go for the truth for itself, or only because it appeals to me...?' 'i'm fooling myself'.
I want the truth. And his sechel impels him – 'you should want the real thing'. This is plain sechel. His sechel says to him, 'don't fool yourself, you should want the real thing!'
Where does it get the sense of wanting the real thing and where it go to satisfy this longing? Torah and mitzvoth.