Today’s Heaven Is Tomorrow’s Hell

Dr. Michael LaitmanThe Book of Zohar, Chapter “Pekudei (Accounts),” Item 839: As there are degrees and palaces on the side of Kedusha, there are also on the side of Tuma’a, and they are all present and ruling in the world on the side of Tuma’a. This is why there are seven palaces opposite the seven names of Hell, which are called by those names of the seven departments of Hell, and all are standing to judge and defile, for those wicked of the world to whom they have adhered, and who did not guard their ways while in this world.

Hell is my desire to receive. It may be small and weak and may not seem so bad to me at the moment. It is against connection, or not so much for connection when I think about myself: How will I profit, what will happen to me, and so on?

According to my level, this desire seems quite reasonable at the moment, and it can be called Heaven because thanks to it, I profit, attain, and feel good. But the more I understand the upper system, the more I begin to see this desire as Hell. It’s because in it, I think about myself, “burn down,” draw away from, and am opposite to the Light, the Creator.

It all depends on how a person sees his desires. This is the whole difference between Heaven and Hell.
From the 2nd part of the Daily Kabbalah Lesson 11/14/2011, The Zohar

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Dr. Michael LaitmanQuestion: If there are no separate parts, what does The Book of Zohar describe, the way one soul corrects itself?

Answer: The Book of Zohar tells us how we connect into one soul. After all, there is nothing else to talk about. There is a perfect state, one soul, and there is an imperfect state when the soul is shattered. We have to return ourselves to the perfect state.

Essentially, the shattering exists only in our consciousness. When we discover what is corrupt, we will see that everything is corrected. I only need to correct my perception, my vision. This is why this wisdom is called the “wisdom of Kabbalah” (“Kabbalah” means “reception” in Hebrew)—it is the wisdom about how to receive, to perceive reality. That’s all! Reality is perfect, and there was no shattering—it is all with regards to those who receive, a person who attains it.
From the 2nd part of the Daily Kabbalah Lesson 11/14/2011, The Zohar

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Dr. Michael LaitmanThe upper worlds are showing us a model, and we must become similar to it. Our connection between us is the quality we are able to achieve in order to correspond to the Light. When a person connects with others, with his bestowal, he builds out of himself a spiritual Partzuf from the ten Sefirot.

Bestowal cannot exist in any form other than the ten Sefirot. When it assumes the right form, it manifests as a spiritual Partzuf whose height we can measure according to the rungs of the spiritual ladder in the upper worlds.

It turns out that we can measure the height of a soul, meaning the connections of separate desires, and understand the power we attain through it in relation to the entire common soul. In the end, the desire created by the Creator remains, but it acquires the form of the Sefirot, the sources of the illumination that reach me from all the worlds through which the simple Light of the world of Infinity passes.

The Creator places the system of worlds in front of me, and it serves as a source of Light that is always ready to influence me, that is ready to affect my desire if I have prepared it for use. The Light is in a state of absolute rest, and the way it will affect me only depends on my desire. There are no changes in the Light. All the changes take place only in my desire, which I am able to change as I work on the connection in the group.

After all, the connection of a group is the actual desire that awakens the Light, forcing it to shine and return us to bestowal, a connection with one another. There is no other desire but the one that exists inside the group and is directed toward unity. Only this kind of desire can attract the Light because they have the same nature. None of the other desires are subject to correction; they are egoistic.

The only desire that counts is the desire to unite with a friend, with the group. When a person really rises above his corporeal body and wishes to connect above it, “in his head,” placing this aspiration for connection above all his private goals, only to this degree does the Light reach a person across all the Sefirot and correct his desire, connecting his private desire to the common one.

This way, we correct the shattering and reveal the vessel of our soul and the Light that fills it in our connection. Then a person sees that worlds do not exist on their own, outside of man. All of this exists only in potential and is realized only in practice when we want to connect. Then, to the extent of the power, height, and nature of this connection, we reveal the upper Light that is always ready for it. This means that the system of the worlds is being revealed to us.

This system of worlds does not exist without our appeal. It is entirely in the world of Infinity, in the Thought of Creation to please the created beings. Only at the exact moment when there appears a desire that demands to be corrected for the purpose of connection does the system of concealment begin to operate in relation to this desire, suiting it exactly according to its height and nature. The Light influences the desire from this system and reforms it.
From the 1st part of the Daily Kabbalah Lesson 11/14/2011, Shamati #68

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Dr. Michael LaitmanOur entire work consists of attaining similarity with the qualities of the Light. In relation to us, the Light divides into 613 Lights (Taryag) and builds 613 desires in us. However, in the end, it is one desire and the Light.

Our work consists of lending the will to enjoy the same form as the Light’s desire to bestow. Naturally, we cannot turn the desire to receive pleasure into the desire to bestow. First of all, the desire to receive pleasure stays, but we reveal its form: We distinguish the desire to receive pleasure from water, bread, and so forth. All these things are forms where it wishes to receive fulfillment.

For example, the fulfillment experienced in a certain form of desire is called “bread.” The fulfillment experienced in another form of desire is called “water.” The fulfillment experienced in other forms of desire are called “meat,” “fish,” “sweets,” “sour,” “bitter,” and so on. Everything depends on the forms of the desire to receive pleasure. It is the same with everything, even technology, frequencies, and light spectrums. All these things are forms of the desire to receive pleasure. Material is desire, and everything is determined by the form it assumes.

We must give proper forms to our desire to receive pleasure. This does not mean that it would be more proper to desire “meat” when I desire “bread.” The proper form is the way I wish to receive the fulfillment called “bread,” “meat,” and so on. It is the way I distinguish that it’s still forbidden for me to use these desires due to a variety of reasons since I will not be able to bestow in this form and be similar to the Light.

There are two components here. The first is the desire to receive pleasure, which assumes a certain form because otherwise, it is no more than shapeless material, as it is written: “Everything comes from the dust.” This dust must assume a certain form because it has no taste on its own. And I must taste the flavor in the desire to receive pleasure. My pleasure depends on the greatness of the desire and the variety of forms in which it can receive pleasure, such as food, sex, family, money, respect, power, and knowledge, according to the scale of values accepted in our world.

Moreover, there is an additional, special form that robes into this matter: the intention either “in order to receive” or “in order to bestow.” This is referred to as the Creator’s work. In this form, there is a difference between the creature and the Creator.

Not every person can detect this inner difference. As a rule, people only distinguish the regular form that their desire to receive pleasure assumes: what and how much they want in comparison to others. Their entire analysis ends there. In other words, they do not speak of the quality of the desire in relation to the Creator.

In order to have a spiritual, vivid perception with respect to the Creator, man must have another special element in his desire, where he will distinguish whether it is close or far from bestowal, closer to truth or falsehood. This element awakens in him in the form of the so called point in the heart and does not allow him to simply agree with the forms that are only convenient for the desire to receive pleasure.

He must develop his own attitude toward the Light that shines at him from afar in such a way that he neither knows it nor understands it. However, this Light awakens the need in man to attain similarity in qualities with it.

Then, a person gradually rises above his desire to receive pleasure in all its different forms and begins to care about the intention in which he exists, whether it is for the sake of reception or bestowal, and he tests himself in relation to this form. The Light keeps awakening him and brings him to the group, through which it influences him. In other words, the Light affects him through the desires (Kelim).

In the end, a person finds himself in such an uncomfortable, bad state that he either tries and escapes the influence of the Light that Reforms, the Surrounding Light, refusing to accept new forms since it always happens under pressure, as if he were being molded like clay;  or he understands and agrees that he must accept the new form out of hopelessness, as a result of studies and the influence of the group.

Then, he works in the group, demanding new forms for his desire from the Light. At first, he expects the Light to bring him good things, wishing to derive from the new forms of Light some benefit for his substance, the desire to receive pleasure. This is called “bestowal for the sake of reception.”

Gradually, through a desperate desire to achieve what he wants and the influence of the Surrounding Light that affects him through the group, he reaches a state where he no longer cares about any conditions. This is called working without conditions when the only thing that matters to him is to accept the form of Light, the forms of bestowal.

He is not able to understand precisely what is happening to him and why he is experiencing these states, but the nature of forms that go through him makes him agree and begin to wish for this to happen. He begins to receive power above his reason, as if he were drunk with the Light. He truly wishes to accept new forms and most importantly, to know that advancement toward the Light is guaranteed for him. He guarantees it himself by participating in the group.

When he prepares correctly, being in a group, trying to cancel himself before it, and accepting the Light that Reforms through this common vessel without any conditions, but only wishing to cancel himself so that the Light would influence him, then the two kinds of efforts that he makes during the study and work in the group bring him success.

Otherwise, he finds himself in a state about which it is written: “A fool sits with folded hands and eats his own flesh.” He can “devour” himself for a decade without advancing.
From the 2nd part of the Daily Kabbalah Lesson 11/13/2011, The Zohar

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Dr. Michael LaitmanWhen I rise above my egoism and begin caring about others, I don’t erase my previous desire to receive, nor do I rid myself of it and move blindly to the desire to bestow and start to enjoy bestowal like a joyful mother feeding her baby. If a mother treated someone else’s baby like hers and showed the same love (though this is not natural), then she would acquire another nature: the desire to bestow above her desire to receive. In the difference between these two levels, we discover the depth of our vessel (desire) and its four phases by which we attain creation.

This is how our “formal education” develops, and we have to arrange ourselves to await the arrival of new forms of bestowal. No matter how unexpected and surprising, they should arrive as soon as possible. The readiness to accept these new forms comes only on condition that a person practices it in a group.

The group is controlled from Above, and if we put ourselves into its hands, it properly prepares us to accept all forms of bestowal from the Light that Reforms. Our task is to prepare ourselves and enable the upper Light to do its job. In this we are its partners. On one hand, everything here depends on us because without preparation the Light will not operate as it is at complete rest. Our preparation provides us with the ability to sense the influence of the Light.

But in actuality, we only discover our vessel and reveal the Light, previously hidden, in a new form. This means that we prepare the forms, but they are realized and felt by us in the measure that they are similar to the upper Light.

There are “613” different Lights in the upper Light, as well as all the rungs and the entire plan of creation from the beginning to the end. The vessel develops from the point of “absence,” going all the way: first down and then back again from below upwards. At a certain point of development, when the created being realizes itself, it becomes the Creator’s partner in creating the forms resembling the Light.

All our spiritual education is a formal education, learning forms within forms. The desire searches for its forms that resemble the Light, and if it finds them, it reaches adhesion with the Light.
From the 1st part of the Daily Kabbalah Lesson 11/13/2011, Writings of Rabash

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