Once the point in the heart awakens in people, one way or the other, they come to Kabbalah. Kabbalah explains how to realize this point on the foundation of the desire to enjoy, how to build the screen and intention over the desire, and to rejoice at a new level. Joy now comes from my being able to bestow and identify myself with the primordial Upper Force that created the desire and in it planted the point with the help of which I can rise above the desire and merge with the Upper Force.
The creature, consisting of the desire and the point of yearning for the Creator, performs corrections and thereby develops this point to such an extent that it becomes the screen. Above this screen, it is able to bestow to the Creator, the Light, just as the Light and the Creator bestow to the creature, and this brings it joy.
Then, in this state, the creature sees what is more correct at a given moment: to be empty or filled in its desire. The states it experiences within its desire must always provide a true basis for examining whether it lives in bestowal or not.
If in order to detach from itself, the creature feels pain in its desire to enjoy, then it suffers, but above the pain, it exists in bestowal and thereby rejoices. And if it attains a state where it can rejoice in its desire while being filled not for its own sake (since this takes place after all the restrictions and the Light’s exit, when the creature starts filling itself in order to increase joy above the screen), then the creature rejoices in being able to fill the Creator.
When we attain “Simchat Torah” (Rejoicing of the Torah), it means that we know how to use the Light that Reforms in order to always remain in bestowal, in joy, meaning in “bestowal for the sake of bestowal” or even in “reception for the sake of bestowal.” Then joy comes indeed, as it is written: “Joy is a reflection of good deeds.” Good deeds are the deeds of bestowal in two gates, two parts of my soul: GE (Galgalta Eynaim) and AHP (Awzen, Hotem, Peh).
From the Daily Kabbalah Lesson 9/29/10, Shlavei Hasulam, Article 25, 1991