The figure on the card is handsomely attired, shaded by a glowing canopy, and the horses are two sphinxes, one black and one white, perhaps similar to the Chinese Yin and Yang in intent. The chariot has no reins, and the sphinxes are very firmly sat down, unlikely to go anywhere. This does not appear to disturb the charioteer.

With all the explanations, you will comprehend what sometimes appear in the Kabbalah books as strange terminology for the human spirit, particularly in the basic Kabbalah books, The Zohar and books by the Ari. The question arises, why did Kabbalists use such simple terminology to express these lofty ideas?

It is easy to see that the fool who began the journey, now a charioteer, having escaped the austerity of the intellect, needs to relax for a time in the gentle glow of feelings, discovering new delights in appreciating the environment in terms of intuition in contrast to the mental gymnastics which are encouraged by intellectual pursuits.

In Kabbalah, the student repeats the main ideas of Kabbalistic wisdom: ‘‘place,’’ ‘‘time,’’ ‘‘movement,’’ ‘‘lack,’’ ‘‘body,’’ ‘‘body parts’’ or ‘‘organs,’’ ‘‘match,’’ ‘‘kiss,’’ ‘‘hug,’’ etc., over and over again, until he feels within himself the right feeling for every idea. A final word: It should be noted that there are some socalled instructors of Kabbalah who communicate erroneous interpretations to their students. The error stems from the fact that the Kabbalists wrote their books using the language of branches and used words from our world to express spiritual ideas. Those who do not understand the correct use of this language are mistaken.

We may tend, at this stage, to use our “canopy” a little too much to shield us from lovers or from some of the unpleasant aspects of reality, looking at the world to some extent through rose-coloured spectacles.

The explanation is that no language in the world can reasonably be used, except for the special language of branches, based on the corresponding upper roots... It should not be surprising if strange expressions are sometimes used, since there is no choice in the matter. The matter of good cannot replace the matter of bad, and vice versa. We must always convey precisely the branch or incident showing the upper root as the occasion dictates. We must also elaborate until the exact definition is found.

To begin with, in stage seven, this is quite natural, and also quite necessary, for it takes a little time to assimilate new experiences of feeling-based events in life. Not that we did not experience such things before, but now they become more conscious.

Throughout the first three Steps, in fact, there is nothing new in our lives other than that we begin to experience more of the events of life consciously, with the difference in attitude that accompanies such activity. Indeed, it is our very
awareness that is being developed, to the point where the seat of consciousness is transferred, in Step four, from the personality, or little ego, to Self.

After a greater or lesser degree of relaxation in stage seven, we begin to realise that we are in the position of being “all dressed up with nowhere to go.” We soon find that we can apply this awareness for the benefit of those following behind us on the Way much as we did in stage five. This we begin to do in stage eight. They teach that there is a connection between the body and the spiritual Vessel, for example, as if by physical actions a person is doing something spiritual. The branches are an integral part of Kabbalah and without their use, one is not learning true Kabbalah.

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