Why The Souls Are Linked Like Cogwheels

Dr. Michael LaitmanStarting with the Second Restriction (Tzimtzum Bet) and on, spiritual objects (Partzufim) are born not as they were in the world of Adam Kadmon, one beneath the other. Since each of them now contains a lower part that cannot be utilized, the AHP (Awzen, Hotem, Peh), this part descends to the lower spiritual degree.

In other words, the Partzuf works with its Galgalta ve Eynaim (the upper part), while its AHP falls into the GE of the lower Partzuf. Consequently, the AHP of the latter falls into the GE of an even lower Partzuf, and so on.

Why The Soul’s Cogwheels Are Linked
It follows that the upper part of each Partzuf gets clothed into the lower part of the upper Partzuf above, whereas its lower part descends into the upper part of the lower Partzuf. So, where is the Partzuf itself independent from the upper or lower ones? It doesn’t have anything of its own!

That is how the souls get linked like cogwheels; it’s the very same principle. You are not free from any connection with anyone. You are initially created inside such a construction, such inner structure of Malchut of the integral soul, where there is no part that would not be connected with all the others.

Any desire at all levels of Aviut (coarseness) is linked with the rest; everyone is connected with everybody else, and no one has any free part, not even one degree of freedom. The upper one always tells me what to do, while the lower one determines how I am supposed to serve it. Hence, each of us is bound as if tied with a rope on both sides, and it is impossible to make a single independent move.

Then how can we break free and have freedom of choice?! If instead of all these chained cuffs, you start experiencing the chains of love, the ropes of reciprocal participation, you will get healed from this “claustrophobia,” the feeling that you are tightly tied up and buried alive in a system where you have no independent thought or desire, no individual “Self.”

As to the freedom, it can be bought only with love: For the sake of love, I myself will desire to serve them all and welcome this connection. This bond will be desirable for me! And this is how I will obtain freedom, the clean air, and the whole system will be mine: I will be the Creator in relation to it.

This miraculous property enters us after Tzimtzum Bet, when Malchut receives the spark of Bina, thanks to which it gains an opportunity to relate to the others with bestowal.
From the 3rd part of the Daily Kabbalah Lesson 3/8/2011, Talmud Eser Sefirot

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A Remarkable Journey Into The Unknown

Dr. Michael LaitmanWe exist in a system of laws at work. There is the upper force that influences us and desires to bestow good. Hence, it created the will to enjoy, which it can fill with pleasure.

The created being receives pleasure particularly by becoming identical to the upper force: perfect and eternal. To achieve this, one must attain the same sensations, level, depth, power, and status as pertains to this upper force.

The primary force is regarded as the Creator, whereas the secondary one is the created being. This secondary force must undergo transformations while accumulating various impressions until it ascends all 125 spiritual degrees. It has to experience them on its own, through an independent quest, understanding, awareness, perception, and effort to attain all of it while aspiring to reach a state prepared for it by the upper force.

Hence, the creature’s evolution implies an element of personal participation, one’s own feelings and thoughts, an awareness of my own existence and attainment. But the creature doesn’t have the opportunity to do anything on its own except for one thing: desire to change. In fact, the force of transformations, their program and order come solely from the original giving force, the Creator.

One’s success in the work is determined by learning to divide one’s entire advancement into two parts: the work assigned to the creature and the work carried out by the upper one. They are partners, but their integral work is distributed according to what pertains to man and what to the Creator.

The key is not to try to do the Creator’s job, attempting to reform oneself and the world. A person’s job is to desire change. And these changes must occur above my nature, which is regarded as “above my reason.” This means that the direction of my transformation, as well as the properties and internal sensations that are being formed in me are totally incomprehensible to me since I receive a new nature.

Having no idea where one is or what he is moving toward is a sure sign of a new nature appearing in a person. After all, if man knew and felt everything in advance, all of the changes would occur in agreement with his egoism, his nature.

When a person grows within his own nature, he is somewhat aware of what is expected and makes choices to benefit his present egoism. But in spirituality, when we wish to obtain a different nature and become equal to the Creator, we always move towards something unknown and unpredictable. We only draw the developing forces upon ourselves.

However, essentially, there is only one force which is divided into several components according to its use: our individual, initial desire, “the point in the heart,” the power of the group, the force of the study, and finally the force that actually acts upon and reforms us called the Surrounding Light.
From the 1st part of the Daily Kabbalah Lesson 3/8/2011, The Importance of the Study

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Global Dependence On Myself

Dr. Michael LaitmanQuestion: To what extent do our thoughts, intentions, and ability to focus during the lesson depend on everyone who studies with us around the world? Is there such a global interconnection?

Answer: What does interdependence entail? If I view the entire reality as parts of my soul, then I am totally independent. These parts of mine awaken solely to the extent of my attitude toward them, my desire to awaken them.

I don’t focus on their external behavior, but rather awaken them from within, and at the same very level of inner connection, with that they awaken me in response. Everything is determined by my outlook on the world: Either I view it as a material reality with lots of corporeal bodies, or as the earthly desires of men, or as the body of my soul, its Partzuf (structure).

In the latter case, I see not the external images which seemingly exist in the corporeal world, but rather the parts of my soul, which I must transform. “I” is the focal point of my thought, intention. “I” is the intention which I must add to these desires and properties to aim them correctly.

What does it mean that I depend on and get awakened by the others? As I awaken them, I awaken myself in response. This awakening seemingly passes through the external system, while the system is mine nonetheless.
From the 2nd part of the Daily Kabbalah Lesson 3/8/2011, “Introduction of The Book of Zohar”

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Ascending To The Root Of Creation

Dr. Michael LaitmanIt is said that “all the gates are locked” for man’s prayer “except for the gate of tears.” But what should we pray and ask for, what decision, if we receive two forces and discern their opposition? The upper one provides the force of the Surrounding Light, egoism awakens against it, and we stand between the two forces: the right and the left.

But the property that we need to attain pertains to the Thought of Creation to delight the creature. It is above all outcomes, actions, and forces. This mind, the head of the upper one, is precisely what the lower one, the creature, strives to attain!

It does not have the slightest chance to achieve this alone through its own effort, since there is a difference between the upper thought, the decisions, and their outcomes and actions. And we, ourselves, are the Creator’s acts.

Hence, when man exhausts all of his resources, having done everything he could, he discovers a special property that he has no connection with. It is a decision, a plan, to create the creature, an entire program conceived long before its creation. Man gets to know who the Creator is Himself, who conceived all this, and why He conceived it as it is: the root of the root of the very point from which the creature was born.

This desire is hidden in the tiniest action, and it leads us on from the very start! But we arrive at it only after a very lengthy search, after many actions. And when we reach it, we discover what is said: “All the gates are locked except the gate of tears.”

It is regarded as the “gate of tears” because all the “hair” strands of the Light (Partzufim Searot, the “hair”) that stretch to us from Above downward, from the upper one who is “storming” (Soer) and suffering while anticipating our arrival, are revealed only now as do the “drops of fortune” (in Hebrew, “Mazal,” from “Nosel” “to trickle”), the droplets of Light that trickle down to us. And one can attain their cause, why and how such effects descend to us, solely by getting to know Rosh de Atzilut (the head of the world of Atzilut).

And this can be reached only through the gate of tears or a state when a person gets to know the difference between the “body” (Guf) of the Partzuf and its “head” (Rosh). He cannot attain and comprehend the head of the upper one itself, its mind, but thanks to this prayer, he attains it.

In fact, by studying all of the Creator’s actions, we receive some idea about His mind. As when we look at a table, we can guess what the maker had in mind, so do we, while studying ourselves and revealing within the Creator’s actions, constantly accumulate this burning desire to understand Him and gradually arrive at the gate of tears.
From the 1st part of the Daily Kabbalah Lesson 3/10/11 on Prayer

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The Creator’s CEO Who Governs The Entire Creation

Dr. Michael LaitmanWe reside in a system of forces that expand from Above downward. And hence, a ladder of rungs was formed in this system, where each rung is made of opposite forces in their various combinations both in terms of height and quality. And the entire difference in these forces lies in the depth of the level of desire (Aviut) at which they work since desire’s depth changes its quality. After all, desire can be of any degree: the still, vegetative, animate, and speaking (0-1-2-3-4).

But when we begin to climb upward, we receive only one force at first: the receiving one. Then, we start working with the group, and within it we see the second force: the force of bestowal. It is against this force that we discover the force of reception, which is not the same as the earthly desire we arrive here initially with.

When we begin studying Kabbalah and try to unite with the group, we thereby evoke the Light which illuminates a new desire within us that is against unification, the group, love, and bestowal. Then, with the help of this Light, we get to know our evil.

Only due to engaging in the group do these two forces emerge in a person and stand in opposition to one another: the force of love and the force of evil, both of which are connected to the spiritual goal that a person is working with in order to achieve it. And all the properties and tendencies he initially came to Kabbalah with don’t really matter at all. They are simply the attributes of his animate body.

Therefore, the entire success in advancement depends on how a person strives to engage in the group and reach unity. He will discover the force of rejection, and both of these forces will start working, sometimes in turns and other times by bumping into each other. And then he will know the force of the prayer, without which it is impossible to unify these two forces into one.

On one hand, he doesn’t wish to lose his “self” under the infinite power of the force of bestowal, but he doesn’t want to remain a slave to his egoism, the force of receiving, either. In the person, there grows an independent character who stands right in the middle between the two forces and makes decisions. He wants to rise above these two forces, the right and left, in the middle line. And this is what he asks the Creator for in his prayer.

The property of Bina that a person receives allows him to hold the two forces in balance and be above them both. He acquires the force of “receiving in order to bestow,” which lets him bestow to the Creator. Both of these forces, receiving and bestowal, reside in him while he, himself, becomes the head (Rosh) of the spiritual Partzuf and decides how and to what extent he can bestow. So does man advance along the spiritual rungs.

He asks the Creator not for one force to defeat the other, but for an opportunity to unify them together and to be above them with his “head.” This is what he thinks about all the time. And this is why he is regarded as a sage, a “sage’s disciple” (Talmid Hacham) who, thanks to his prayers, always learns from the Creator (the sage) to be able to use these two forces correctly.

Thus, a person elevates himself above Creation and becomes as the Creator, using the force of bestowal and the force of receiving while remaining above them and making decisions. In the very same manner, the creature begins to act.
From the 1st part of the Daily Kabbalah Lesson 3/10/11 on Prayer

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Daily Kabbalah Lesson – 03.14.11

Excerpts for the Topic: Chosen Passages: Arvut as the Condition for Reception of the Torah
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The Book of Zohar — Selections, Chapter “Ekev (Because),” “Ten Things to Do in a Meal,” Item 31, Lesson 4
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Talmud Eser Sefirot 3, Part 9, Item 8, Lesson 7
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Topic: Globalization — We Live in an Integral World, Lesson 1
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“Ask The Kabbalist” – 9

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