“Light & Essence” p:41

AyinBase / Ayin Beis with R' Paltiel

ThursdayNight 27 Cheshvan 5774

Page 41 (מא)

At about a third from the top of the page – (line begins: 'dafka...') For text, click: Here.

We went over to speak about hashpah atzmiut – essential influence.

We have a misconception that all activity is due to a lack and pursuit of gain. This is the way things are justified in the world. Going all the way back to God. But he is based on truth. So thus all creations have an embedded sense of this truth – to some extent.

The earth supports massive amounts of vegetation – this too is reflective of a Godly truth.

Now think of the Jew with his Godly essence. We identify 2 levels – both with truth. There is the haspha of the ha-arha (reflection) and secondly, the haspa (influence) of the essence. And this is not due to any lack, or for the sake of eliminating any kind of negativity.

We teach our kids. We show them basic things. These things can seem to be for alterior motives, such as, 'so you don't hurt others', but the real purpose behind our teaching is so that they can recognize their Godly reality. In the US it is turned upside down, the kid is born and the parent asks, 'how will he earn a living', and this negative becomes the motivation. But we base it on the positive...

On an essential level, he is mashpia (providing positive influence) since he is an essence. For no particular reason.

Let's say with God's help you have a child. The child is a fully fledged individual, who goes on to recognize and represent God in the world.

Essence cannot be definitavely defined.

An essence has everything. Despite the fact that it doesn't need anything. It is based on its own truth, not the service of any purpose.

Your legs and feet and voice are all manifestations that your soul sees the whole world as its platform...

“Why Is There a Name?” p:41

AyinBase / Ayin Beis with R' Paltiel Thursday 27 Cheshvan 5774 

Page 41 (מא)

At about 10 lines from the top of the page – (line begins: 'atzmiut...') For text, click: Here.

Ratzon/will defines spiritual influence.

This is not the case with the hashpah (soul expression) to give birth. It is different, because he is not attempting to have the student know independently, but rather to create another reality, that is like his own.

And the impetus for this comes from the essencial recognition of etzem/essence. A real living essence. An essence that does not know that it lives is not an essence. A rock is not an essence.

And the essence is cognisant of its own truth by living it.

One does not live because he knows or wants to live, but because he is a living, Godly reality, that has infinity that gives birth to those that resemble him...

Your soul persists. It is a Godly reality. Where does your soul go after life? But where is it now? It does not depend on your body to be. It brings life to the body, but does not depend on it. It is independent.

“Essence in Transit” p:41

AyinBase / Ayin Beis with R' Paltiel Wednesday 26 Cheshvan 5774 

Page 41 (מא)

At 7 lines from the top of the page – (line begins: 'vegum...') For text, click: Here.

Ratzon/will is where the light of the essence is transformed by identifying a certain principle quality... a level of identification... that allows for tzimzum and hashpah (influence).

And the hashpah takes on a limit and a form...

But the hashpah from ohr chozer (reflected light) is infinite... ohr chozer is a response to the recipient and it touches the essence... and the teacher gives a presentation not via a planned process and thus he by-passes the tzimzum... but even there, there is an impact from the ratzon/will.

By contrast the hashpah that results in giving birth, of a likeness, is different. It is literally hashpah atzmi/essential. It is not a light, but the essence that is given...

'The will to be', is not 'the will to be'! It is the will to be what he is! It is the will to be himself. His Godly gift is defined for him in this form. This is how he senses the Godly presence. Based in this is the hahashpah leholid, bedomeh lo (the hashpah to give birth to one who is in his likeness).

“I Am All Over” p:41

AyinBase / Ayin Beis with R' Paltiel Tuesday 25 Cheshvan 5774 

Page 41 (מא)

At 6 lines from the top of the page – (line begins: 'tzimzum...') For text, click: Here.

“Not Because Mommy Wants It” p:40 - 41

AyinBase / Ayin Beis with R' Paltiel Monday 24 Cheshvan 5774

Page 40 (מ)

At 2 lines from the end of the page – (line begins: 'ha-etzem...') For text, click: Here.

The influence of sechel/mind works with the method of tzimzum/limitation. The master limits his mind to provide influence on the student that is limited to the student's ability to grasp what is being taught.

Similarly, the sun itself. That which emanates as light, is suited to the world and is not the unlimited essence of the sun.

The presence of the sun also has a ha-arah, and that is reflected by the sun creating 'day', and transforming the world. This is reflective of the sun's essence.

So too the home. Your home has your presence in every corner of the home – in the dining room and in the basement equally. This is indicative of the essence of the human being. God gave him that kind of presence in the world. A fundamental presence. Thus that presence has no bounds.

Tzimzumis in effect, where the essence does not want to be present, but to rather effect a certain function.

The body allows the presence of the soul to be recognized. This is the refining of the heart and body. And the more refined it is the more the life of the soul is felt...

There is a pro-active decision by the soul to give expression via the creation of certain faculties... the soul that the will to focus and reduce itself to be of influence on a level lower than it.

The will (ratzon) is imperative. It defines the faculties. Where does it come from? We explained the expression, 'everthing wants its actualization' (as opposed to wanting to survive). Each thing wants to be what God has made it – this is his reality. This helps us understand ratzon/will. We know the world is limitless. When we function in the world, in what framework do we work? We work in defined space that we can relate to. This is not a lie. It is the part of the world we can relate to, without saying the distant cosmos does not exist.

Ratzon is a surrounding faculty. It represents the unlimited truth of the soul, but it presents it in a finite manner. It gives a finite platform.

“Relate Directly” p:40

AyinBase / Ayin Beis with R' Paltiel Sunday

23 Cheshvan 5774

Page 40 (מ)

At about 11 lines from the end of the page – (line begins: 'maskil...') For text, click: Here.

The influence of the master on his teacher is only a ha-arah (reflection as opposed to essence) and it has a profound effect on the student and helps formulate his mind/sechel. But the student needs to have sechel/mind to be a recipient.

By contrast an essence is unlimited.

Sechel/mind is not a technical function. There is a big difference between thought and mind. Thought (machshavah) is just a vessel for mind.

The laws of physics are soul statements. Two things cannot occupy the same space at the same time, says physics. But the reason it works this way is because Hashem provides a space and time for each thing...

“Bringing Essence” p:40

AyinBase / Ayin Beis with R' Paltiel Friday 21 Cheshvan 5774 

Art by: Rivka Segall

Page 40 (מ)

At about 10 lines from the end of the page – (line begins: 'levad...') For text, click: Here.

We are saying that spiritual mentorship (hasphah ruchni) does not create a separate entity.

It gives the effect (ha-arah) rather than the essence.

One can fail at 'acting like a human being' but one cannot fail 'to be' a human being. It has no bounds.

Conscious mind does not have the power to change you. But your deeper mind is the human essence, and can say, 'you better move'. This is beyond reasoning with yourself.

Light has a true presence. A little light dispels much darkness. But light is not the essence. The effect of light (enabling one to see objects) ends. It seems to be automatic, but it is not. It is not automatic, because it is a presence, like mind is an ohr (light) not essence.

“Indestructible” p:40

AyinBase / Ayin Beis with R' Paltiel ThursdayNight 20 Cheshvan

5774

Page 40 (מ)

At about the middle of the page – (line begins: 'mi-menu...') For text, click: Here.

We are talking about the principle of spiritual union – sechel/mind, which always has an element of limit. Even the mind that emanates from the essential faculty of mind (koach ha-iuli ha-atzmi) has limit. This is because it is an emanation, in contrast to the essence itself.

A human being, no matter his conscious state, is still a human being... the essence of being human cannot be comprehended. It is something God has imbued in us.

You may lose consciousness of this status, but the human identity per se, based on the essence cannot be lost.

Reflected light (ohr chozer) is most able to reach and elicit from the essence.

Even that light that comes this way is still only 'light' – a reflection of the essence and not the essence itself, and thus will not create any kind of real presence.

“Beyond 'Making Sense'” p:40

AyinBase / Ayin Beis with R' Paltiel 

Thursday 20 Cheshvan 5774

Page 40 (מ)

At about the middle of the page – (line begins: 'ha-atzmit...') For text, click: Here.

Essence is infinite. A human has this element. He has an essential truth that is 'stand alone' and present only because he has a Creator, and is not the product of evolution.

Sechel/mind gives a sense of reality. It is an inner understanding and not reactive.

And sechel brings a reflection of the essence to the human being. The essence is not 'downloaded'. Essence cannot be defined on a functional level.

Essence is not a worldly concept. In the framework of world there is no essence.

“Sun & Sunlight” p:40

AyinBase / Ayin Beis with R' Paltiel Wednesday 19 Cheshvan 5774 

Page 40 (מ)

At about a third into the page – (line begins: 'she haray hu...') For text, click: Here.

Yesterday we looked at the principles being explained. The principle power demonstrated in birth is not the physical structure of the baby... it is the independent spirit imbued in the child.

The emphasis is on sechel/mind – knowing in a Godly way...

God provides the soul/nefesh and the intellect translates that into the conscious level – this is the miracle of birth.

Essence is not 'downloaded' it is effective by being present.

“Mind & Soul” p:40

AyinBase / Ayin Beis with R' Paltiel Tuesday 18 Cheshvan 5774 

Page 40 (מ)

At about a third into the page – (line begins: 'she haray hu...') For text, click: Here.

Two points: the emphasis on sechel and chochmah, and the other point, 'it seems the soul comes from God and has nothing to do with the biological father'...

These points are related. The emphasis on sechel and chochmah is that they are the moment when one has a full view of his neshamah/soul. The other faculties are further derivatives of this.

Life in a person is not from his parents. His parents provide his body. His life is provided by God. This life in a person is the the basis for sechel/mind. In worldly thinking, if you don't relate to soul and essential will, then 'touch' becomes the basis of 'mind'. But we say you have a soul and an essential will.

A human being has dignity. He stands for truth, not experience.

The sense that you have a reality is the greatest gift. This is infinite. This is the Father giving his son part of Himself. The human being can sense reality beyond features, beyond 'pleasant' or 'unpleasant'. It is not a worldly presence. It is a Godly presence.

This cannot be given by spiritual mentorship. It is the giving of essence.

God told Abraham, 'take your only son and put him on the alter'. This is the basis of the strength of our nation. But what is it? What does it mean? It means He has imbued this nation with His truth. Totally super worldy. And Abraham was the one who was put through this test and this changed our entire psyche and being...!

We are bringing out the point of realizing who and what we are. What is a human being and what is a Jew. The significance of his actions and his breathing...

“Seeds & Trees” p:40

AyinBase / Ayin Beis with R' Paltiel Monday 17 Cheshvan 5774 

Page 40

At 8 lines from the top of the page – (line begins: 'mah she ein...') For text, click: Here.

“Money & Value” p:40

AyinBase / Ayin Beis with R' Paltiel Sunday 16 Cheshvan 5774 

Page 39 (לט)

At 4 lines from the end of the page – (line begins: 'shem...') For text, click: Here.

In physical hashpaah (mentorship) though it comes from a finite person, it has no limit. It can continue indefiniely.

This infinity seen in procreation, defies understanding.

Science says there is no truth. All creatures are seen as the result of the struggle to survive.

Things in the world are finite and depend on other things...

Fundamental reality is lacking.

But we say there is bli gvul – beyond boundaries... the soul of the human being has bli gvul – infinity and a perception of truth in an absolute sense... the principle of chochmah/wisdom is that there is such a thing as absolute truth...

The human being was created to be different from everything else. God put a Godly soul into him. This is a Godly presence, not a worldly presence. The life that is in the animals, is on the body level. The life in a human being is independent. It is life in a body. The animal is a living body.

A human being is base on a spiritual perception and intellect, and not body.

This is bli gvul – infinity – truth 'in and of itself' and not a reaction to certain circumstances.

You may think each era creates a new human being. But Israel is different, he is a continual representation of God.

The Jewish people have not rational reason to 'preserve their way of life', but no matter what happened, no dent was made in the resolve of the Jewish people to live the Jewish life.

This infinity is demonstrated in procreation. The essence is given over.

'I want to be' is lame.

'I want to be what He made me to be' is potent and meaningful.

All worldly development is seen to be based on wanting to survive, or not be hungry... Actually there is a positive Godly impulse in existence and human reality.

A master guides his student. He does not give information. He gives an element of what he is currently experiencing, and thus his mentorship is of a different calibre.

“Individual & Group” p: 39

AyinBase / Ayin Beis with R' Paltiel Friday 14 Cheshvan 5774 

Page 39 (לט)

At middle of the page – (line begins: 'yiheyeh be-offen...') For text, click: Here.

We explained that there is a sight in sechel that approximates physical sight.

In the future all knowledge will be in a different manner. It will be to 'know Me'. It would seem you know the world and you know the One who made it. But this knowledge will be 'knowing everything through Him'.

We had been saying the spiritual union is like that of sechel/mind, which does not contain the essence.

In contrast there is contained in the physical union a limitless element.

It would appear that this is due to the continuation of the 'species', that is present in all creatures, and not only in the human beings.

Actually, at the spiritual level, there is perpetuity of the individual.

The infinite element is not enclothed in the limited entity, but surrounds it...

We say we are the sons of Abraham, Isaac and Jacob... and they were many generations ago. In Isaac was imbued Abraham's infinite power. This is to say, Abraham was imbued with infinite power, in contrast to other creatures where the eternal element is by way of 'species'.

“Simple Mind” p: 39

AyinBase / Ayin Beis with R' Paltiel ThursdayNight 13 Cheshvan

Fynbos

5774

Page 39 (לט)

At 6th of the page – (line begins: 'umavi-oo...') For text, click: Here.

We found out that there is a sechel/mind that is pashut/simple, that is devoid of levushei hasechel (garments of mind). It cannot be grasped. It cannot be transmitted. And yet it is sechel/mind.

To hear the wisdom of a statement, rather than the imperative and victory, listen for the calm silence. The basis is oneg/delight which only comes in a way of nachat/calmness...

Every sechel/soul idea has a depth that is beyond being revealed in garments/formulations.

The reason things make sense to us is because we are human beings. There is an essential truth to being a human being. A human being is where 'life' is primary, and the body is secondary.

“Conflict and Resolution” p: 38-39

AyinBase / Ayin Beis with R' Paltiel Thursday 13 Cheshvan 5774

 

Table Mountain, Cape Town, South Africa

Page 38 (לח)

At the end of the page – (line begins: 'de-be-sichlim...') For text, click: Here.

External mind/sechel is just the garments of sechel. It lacks depth and inner aspects.

Think of a table. It is a physical presence and yet it is representative of the depth of the human being. The human spirit is representative of the Godly spirit. Yet one may think a table was invented to answer a need - 'I was holding a cup and needed a place to put it down'. This is sechel dressed in garments.

It is an intellectual perception, that 'I don't have to hold everything. I am in a wider context and I can place things on a table'. The human being is always thinking 'outside the box'. He has soul thinking and is placed by God in a wide world. His thinking is not reactive.

The human being has in his soul the sense that he belongs here. He perceives everything as having a Godly presence. He reveals the Godly purpose of each thing. The human reality is so real, that it extends to the objects that he uses.

Once you lose sense of the inner depth of each sechel you can keep slipping till you deny the soul and say there is no such thing as a human being, and that he evolved from a monkey and his thought are just electronic impulses focused on survival!

In the Temple was a table. It had four legs.

It is the soul not the hand that really feels the utility and comfort of having a table.

It is impossible to bring the depth of sechel/mind into representation. This is because it cannot be limited to defined language.

“Great and Deep Innovations” p: 38-39

AyinBase / Ayin Beis with R' Paltiel Wednesday 12 Cheshvan 5774

Page 38 (לח)

At 7 lines from the end of the page – (line begins: 'be-ha-giluim...') For text, click: Here.

We said that the sechel/mind works with limitation and context. It is not a direct representation of the essence.

The essential element of mind (koach ha-atzmi ha sechel) is without limit, since it draws from the essential element, not the formulation.

But really that higher level, in truth there is an element of limit there too, just that relative to the sechel/mind of ohr yashar (direct light) it has a limitless element.

And it is felt how it contains great and deep innovations.

A human being lives in a true environment, where there is interrelationship and a common Creator.

The essential truth is that there is one reality. One Owner. So where do you have application of the rule “don't steal” - only at a lower level where the possibility of theft exists.

“Go There Too” p: 38

AyinBase / Ayin Beis with R' Paltiel Tuesday 11 Cheshvan 5774 

Page 38 (לח)

At about lower quarter of the page – (line begins: 'gvul...') For text, click: Here.

We have been talking about the way sechel/mind is drawn from above. Sechel is first seen at the functional level. Not at the absolute level.

Now we are talking about this functional level. This is the level of the inception of the sechel. Think of the sechel, 'do not steal'. At the higher level there is one Owner and if he assigns multiple owners it should not be violated. This is an example of sechel at the higher level.

The principle of chochmah/wisdom is not, 'this is true', but rather that 'there is truth'. And that sechel has no boundaries.

When there is revelation of essential mind (sechel atzmi), it is due to the ohr ein sof and it results in infinite revelations.

This is like the 'student who gives wisdom to his master'. The student strives to understand and the master has to go to the fundamental source element that knows no bounds...