Lately scientists who research the material world are discovering that the picture of the world is completely subjective and is wholly determined by the qualities of the observer. As Niels Bohr famously asserted, the researcher does not study the surrounding world, but his reactions to it. If this is so, then the natural sciences can be characterized as understanding 1 attains by means of the five senses he received from birth. In contrast, the field studied by the science of Kabbalah lies above the range of the standard five senses’ perception. In this sense Kabbalah is a special science. One attains it by creating an further inner “sensor,” or a new sense. This happens by changing the vector of one’s egoism.
In order to comprehend this notion, let us first refer to the dictionary:
Egoism (from the Latin ego—“I”)—a point of view, a position, or a person’s behavior that are entirely oriented at his “I,” at his benefit (pleasure, profit, success, happiness).
In Kabbalah egoism has no negative connotation. It is understood as a desire that a person receives from nature. According to this, egoistic attainment of the surrounding reality is regarded as natural, and altruistic attainment—supernatural.
1 ought to keep in mind that our senses (vision, hearing, smell, taste, and touch) are not egoistic. They are only sensing devices that pick up an incoming stimulus, bearing no relation to any desire. Following the stimulus or influence is received, it is passed into the desire, becomes summarized, processed, and after that the egoistic desire perceives some thing and is filled.
So why do we call these five sensors the five senses, rather than five mechanical sensing devices? It is because the organs of vision, hearing, smell, taste and touch are enacted only by a person’s inner desire: the ear will hear and the eye will see only if the person desires this. They cannot function on their own. For example, when a person desires to sleep, his eyes might be open but he might be seeing absolutely nothing if a sound bothers a person, his egoism will turn this sensation off and he will stop perceiving it. We call these five organs “the five senses” simply because they are enacted by one’s inner desire. Nonetheless, these five senses can also be enacted by an inner altruistic desire, rather than the egoistic 1.
When a person acquires a sixth sense, this indicates a change of the program by which he receives external info or the program by which he fills his desire. The desire remains the very same as prior to, but the person modifications his inner program: from reception inside oneself to employing one’s desire for the sake of bestowal. Kabbalah calls this “the top quality of bestowal” or replacement of egoism with altruism. This means a alter of the approach by which one uses his desire. In this case all of one’s feelings work in a diverse way, and a person modifications his attitude to the world.
Research and observation of the upper structure have been accomplished for centuries and confirmed by thousands of researchers, Kabbalists. This became the basis for the science about the Upper World or the manifestation of the Upper Force relative us. The distinction between Kabbalistic scientists and non-Kabbalistic scientists is that Kabbalists investigation the universe by indicates of an extra sense. This sense can be acquired by any person who wishes it.
This approach is the same for everyone, and its realization depends on one’s desire. Every single person can acquire this additional sense, that is, anybody can start feeling the Upper Force and interacting with it. Moreover, Kabbalists ascertain that man was produced only for this sake, that all our circumstances and history are pushing us only toward this. This is the only objective everyone must reach.
Let us examine the specifics of the scientific approach and approach of Kabbalah.
The basics of the new approach
“Science” means researching the world about us, being able to record the outcomes of the study, being able to repeat it, pass it on to others, and replicate the study by means of the natural five senses and devices that expand the range of these senses’ receptivity. Kabbalists assert that the Kabbalistic technique permits 1 to acquire a new, sixth sense, called a “screen” or “soul.” This sense works analogously to the five natural senses: they are influenced by particular stimuli, they summarize and procedure these influences, and this gives one the picture of the world.
For example, when the ear drum is influenced by certain frequencies, they evoke oscillations in the ear drum, and this is what the ear perceives. In order to expand the range of the ear’s perception 1 can use a device that will perceive frequencies that the ear does not naturally perceive. This device will develop oscillations of a frequency analogous to the oscillations taking place outside, and then transform them to frequencies that the ear can react to. The ear will reproduce them, understand them and absorb them.
The extra, sixth sense works by the identical principle. It receives particular influences and perceives them according to its qualities and sensitivity. This gives us the picture we call “the spiritual world.” We record these sensations, analyze them, summarize them and bring them together into a single whole, called “the science of Kabbalah.” Like investigation of the natural sciences, these spiritual observations have been conducted for centuries and confirmed by thousands of Kabbalistic researchers. Their analysis of the Upper World is comparable to study of our world by normal scientists. Kabbalists operate with thoughts and desires as the objects of research, just as physicists and chemists operate in our world with their objects of research.
Those who can’t but envision that it is possible to be in a world of forces, thoughts, and desires may well raise doubts: is Kabbalah truly a science? Should 1 relate it to the category of the natural sciences such as physics, chemistry, and biology, which research the nature of the surrounding world or to the humanities—philosophy, psychology, and so on? Kabbalah is a distinctive science simply because unlike other fields of classical science its registering devices are not outside, but inside a person. Additionally, Kabbalah does not demand knowledge from the researcher, but a unique quality—the top quality of congruence with the Upper Force of nature. This is its only requirement: the observer should start changing himself to turn out to be like the object he observes. Other sciences are also reaching a similar conclusion: that the results of analysis depend on the researcher, his level, and his attitude to the world.
Kabblah student/BA in Kabbalah in the University of Tel Aviv/BA in Judaism in Bar Ilan University http://www.kabbalah.information/engkab/mystzohar.htm