We give different names to the Upper Force. It is Upper not because it is positioned in elevation in this world, but rather because of its qualitative exaltation over all earthly forces. It is immeasurably more powerful than any other force; it is the authentic root of all other forces; that’s why it is called the Upper.
Its names derive from the way it manifests itself in relation to us and the way we feel it. In fact, its names represent Sefirot, since the Upper Light is sensed by us, by the receiving desires, in accordance with the way it illuminates inside the receiving vessel. The word “Sefira” means “glowing” (sapir). Sefira Keter is a source of the Light; all other Sefirot, other names, follow it below.
Let’s highlight some of the Lights. Most often we say “the Creator” (Bo-Re) since He is the One Who made the “creation” (Beria) – something that stands out (Bar), separate from itself, something that goes out of its own borders. In this connection stretching from top-to-bottom, the name points at His status, His attitude to the creation He created. On our part, in our aspiration from the bottom up, “Bo-Re” means “come and see” (Bo-Reh), which speaks of the state in which we can see Him.
Another name of the Creator is Elokim (ים – אלה). From top to bottom, it means “MI – ELE” (אלה – מי). “ELE” – stands for AHP, and “MI” Galgalta ve Eynaim. When we rise to Bina, we connect to Galgalta ve Eynaim with AHP and reveal a relationship of the Light towards the desire that is called “Elokim.” Its gematria is the same as “Nature” (הטבע), since it stems out of and builds itself from Bina. Thus, the nature of the Upper is Bina, whereas the nature of the lower is Malchut.
There is a designation of HaVaYaH, Adonai: the Supreme, the Lord. In fact, HaVAYaH is not an appellation per se, but rather a structure in which, according to the screen (Masach), the Light reveals itself. In general, HaVaYaH includes all names since, except for this appellation, nothing else has ever been created.
To sum it up, we give names to the Light in accordance with the way it manifests itself in us. This explains why there is no “Creator” per se; rather, there is only our perception of Him. It is said: “from Your actions we know You” “the judge has only what his eyes see.” We have to modify our approach and learn how to differently analyze our discernment of reality. After all, “The opinion of the Torah is opposite the opinion of the landlords.”
Today, everybody has his or her own idea about God. However, in this world, “God” is just a psychological need of humans, a desire to depend on somebody who is great and kind. It justifies our existence; otherwise, it is not clear why and for what we live, and who will pay for our troubles and affliction in the next world. This psychological approach allows us to pray for help and even “receive” it.
Yet, can this approach exist in reality without a screen and the Reflected Light, without real changes that we go through? By no means can it be so. Faith in this world is a psychological phenomenon: By appealing to the Creator, we change our desires, then the Light pours on new desires in a different way. As a result, we exit the previous state and enter the next phase, thus changing our sensations.
In fact, there is only the Light and the desire, nothing else. The time will come when people will open their eyes and see what they managed to build throughout thousands of years… Yes, it helped them to advance, but only to eventually come to the conclusion that this entire world, with all its illusions, is worth nothing. When people will come to this realization, they will find out the truth and it will justify everything that happened to them.
Nevertheless, nowadays we should not delay the disclosure of the situation we actually are in. There is no other way out: all other approaches and methods except Kabbalah are just idle contemplations that were developed out of our egoistic fantasies.
From the 4th part of the Daily Kabbalah Lesson 12/9/13, Writings of Baal HaSulam