Baal HaSulam, “Introduction to the Study of the Ten Sefirot”, section 41: The Zohar writes about the text “and those that seek Me shall find Me,” and asks, “Where does one find the Creator? They said that the Creator is found only in the Torah.”

We must thoroughly understand their words. It seems that the Creator is hidden only in corporeal things and conducts all the futilities of this world, which are outside the Torah. Thus, how can you say the opposite, that He hides Himself only in the Torah?

This means that we can never discover the right system, the true forces in nature that manage us, the higher management and oversight, nor the higher power that is at work in an action if we are not engaged in the inner Torah, which is the wisdom of Kabbalah, the correct  way. Even the science of the physical world cannot bring us closer to this.

By being involved with scientific development, a person inserts himself into the way of suffering; since he hopes and wants to reach a good life through scientific achievements, the opposite situation is created, and he only harms himself. And this is clear, for in this manner he doesn’t develop his Kelim (vessels) for discovery of the higher power which is good and beneficent.

It follows that science brings us to failure and diverts us from the right way. As much as we value and respect modern science, ultimately it must be understood and acknowledged that it leads us to the way of suffering. Certainly everything was planned from the start, for without discovering the evil it is impossible to reach the good. This is because the human intellect must discover its empty powerlessness.

But if from the days of the first Adam (man), from the first discovery of the wisdom of Kabbalah, humanity had accepted it as the solitary means for discovering the good and beneficent power, then it would have gone by the ideal way directly towards the goal of creation.

Then there would have been no need for scientific progress and the evolution of human society. A person would have been involved in his spiritual development, whereas the compulsory physical work would have been only for meeting the requirements of bestial existence, to feed his “beast.” And all the remaining developments would have been only for the need of developing the Adam within us.
[142309]
From the 1^st part of the Daily Kabbalah Lesson 8/27/14, Writings of Baal HaSulam

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Lesson on the Topic: “Preparation for the Convention”

The Book of Zohar — Selected Excerpts “Introduction” “Two Points,” Item 120

Talmud Eser Sefirot, Vol. 6, Part 16, Item 43

Writings of Baal HaSulam “The Love for the Creator & Love for the Created Beings,”

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Question: What is “the King’s honor” that a person can harm through his ego?

Answer: Regarding “the King’s honor,” this means that I accept Him as controlling me, organizing and managing my entire life, and everything that is within me and around me. Everything that I feel and think, everything that appears in my consciousness, comes from Him, from some source.

Suppose that I lose consciousness and then begin to regain consciousness. All of my emotions that I feel within myself and the world around me are derived from some previous source.

This higher source shapes and forms me and gives me the feeling that I exist within a physical body, within some context, with hands and feet, and that a whole world spins around me. But all this is portrayed in a single point within me, within my consciousness.

This point which describes its existence to itself, has a higher spiritual source called the Creator” He is called the Creator because He created me. And in addition to this, Creator (Boreh) expresses Bo reh (come and see), because I can come to Him and feel Him.

The Creator created within me, some point that feels itself as existing in a unique form, in a human body that is living in this world, in the universe. But this point has the possibility of expanding its perception correctly, such that from this physical picture that it gets from above, from the Creator, it can reach Him, its source.

This means that it must learn how it is built, how processes are taking place within it that seem external and seemingly happening in the surrounding world. From this it can attain the Source. But in the name of this, it must again gather inside it, all that seems external to it.

From everything that happens within my body, I must also locate this unique internal point, that connects from within to the Source, to the cause of its existence, and to the entire perception of this reality. This is a more advanced stage.

The problem is to understand, and mainly to feel, that the Creator determines all of my reality, my perception and also that of the world.

Imagine yourself as some kind of toy puppet, a little bear with a spring under tension that is managed by some kind of program that makes it move. But it has a special point within it so that it feels that it exists like this. And this point is the source of the soul, for everything else belongs to the Creator, the higher source that activates me.

But this point is the Adam in me, the beginning of the future Adam. All the rest belongs to the Creator and is managed from above. So from this point, it is important that I begin to understand my life and who it is that manages it. This is called, “from your deeds we are aware of You.”

I look at the deeds that He carries out with my point, at how He forms my “self” and this whole world, and from this I become aware of Him.

In this way, I ultimately attain the Creator.
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From the 4^th part of the Daily Kabbalah Lesson 9/07/14, Writings of Rabash

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All the worlds—Atzilut, Beria, Yetzira, Assiya, and even our world have the same structure, like imprints from one another. We just do not see this in our world.

Beginning with the breaking of the worlds and the mixing of Bina and Malchut, Partzuf SAG serves as a stamp, a matrix, that imprints its form of Bina connected with Malchut in all the material on all the levels: Atzilut, Beria, Yetzira, Assiya, and our world.

The root of all worlds is above in the head of the world of Atzilut, because SAG itself pertains to the first restriction (Tzimtzum Aleph), and its influence does not reach the worlds of the second restriction (Tzimtzum Bet) directly, but only through the Se’arot (narrow hair channels).

These threads descend like projections all the way to our world from the head of the world of Atzilut, repeating the same structure over and over, put on the same axis, like a skewer. This is why all the Lights spread like parallel rays from above downward.

However, this only pertains to the structure of the worlds and not their behavior! The rules of behavior in every world correspond to its degree, and, for this reason, they differ. The world of Atzilut is all for the sake of bestowal, and lower worlds—Beria, Yetzira, Assiya, and our world—all operate according to their level.
[28325]
From the 3^rd part of the Daily Kabbalah Lesson 12/1/10, Writings of Baal HaSulam

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Workshop

Lesson on the Topic: “Preparation for the Convention”

Writings of Rabash, Letter 40

Writings of Baal HaSulam “The Love for the Creator & Love for the Created Beings,” “Why Was the Torah Not Given to the Patriarchs”

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Lesson on the Topic: “Preparation for the Convention”

Shamati #19 “What Is the Creator Hates the Bodies, in the Work”

Writings of Rabash, Letter 40

Writings of Baal HaSulam “The Love for the Creator & Love for the Created Beings,” “Two Parts to the Torah: Between Man and God, and Between Man and Man”

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Writings of Rabash, “Come unto Pharaoh – 2”: …And when he completes the work of love of friends, he will be able to be rewarded with love of the Creator.

We should know that there is a virtue to love of friends: one cannot deceive himself and say that he loves the friends, if in fact he doesn’t love them. Here he can examine whether he truly has love of friends or not. But with love of the Creator, one cannot examine oneself as to whether his intention is the love of the Creator…

A person doesn’t receive any feedback from the love of the Creator, he only can imagine and fantasize as he likes. Here, however, in working with the friends, he constantly can examine to what extent he loves them or not, to what extent he sees the group and in what form.

This is why the Creator arranged the shattering that separates us from Him and has left it for us to correct. This is the only way that we can depict our state correctly, imagine the right state, and assess the exact distance between us, and thus be able to get close to Him.

Otherwise, there is no feeling of the Creator. So, how can you advance toward something that you don’t feel and is concealed from you? Therefore, the group appears before us instead of the Creator so we can find our way around.

It is like shooting at an invisible target. If you cannot aim directly at the target, you should calculate all the parameters: the wind, the distance, the temperature, the weight of the shell itself, and the quantity of explosive. Only when everything is calculated can you shoot.

However, how can you calculate accurately in order to hit a target that is ten kilometers away or even ten thousand kilometers away from you? You must use all the means at your disposal in order to do it. The same thing happens with the vessel, with our soul. If we arrange it correctly, we will discover the Creator in it.

Otherwise, it is impossible because the Creator is concealed. So, how can we focus on Him? Humanity imagines the Creator in different ways in its egoistic imaginations. We cannot focus on the Creator, and that’s a fact. If you cannot focus on the group, then of course you cannot focus on the Creator.

Therefore, it says that the Creator is in the center of the group. The shattering is a great help for us. Without it, we would never find the Creator. It is impossible to reach Keter straight from Malchut, without Bina in the middle. This is the point that connects us with the Creator.
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From the 4^th part of the Daily Kabbalah Lesson 9/7/14, Writings of Rabash

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Question: How can we move from corporeal fear of the blows to spiritual fear?

Answer: This transition is possible only by the help of the environment. If the Creator is important to me, then the most important thing for me is not the blows that I receive but being able to bestow unto Him. Everything depends only on how important it is.

If a baby is ill, God forbid, the parents don’t think about themselves and about how they feel or about having a nice meal, but will run with him from one doctor to the next, since the most important thing for them is his health. Everything is determined by the importance of the goal.

Therefore, we have to increase the importance of the Creator, the importance of the goal, through the environment. If the goal is important, nothing worries me anymore. It is to such an extent that I constantly dream and think only about how to delight Him. It is like a baby about whom I constantly think and care about: what to do for him and how to make him feel better. My love for him obliges me.

If the environment impresses me with the greatness and the importance of the Creator, I will begin to think about how to give to Him. Then the giving to the Creator becomes my receiving because I enjoy the fact that I give to Him, that I give to the one I love.

But now the question arise as to why I am giving: Is it for my own delight or for His benefit? This is where the clarification begins. Perhaps the Creator is suddenly so important to me because I fill myself and attain the upper world through Him? This means that I am simply using Him.

I have to know that I am actually giving to Him without any self-benefit. Here I understand that I have to detach myself from any receiving for myself, from any self-benefit. It is better if I don’t know that I am giving to Him, since this fact is already a great pleasure.

If I know how much I have given Him and how much He enjoys it, then it is already a great pleasure for me. The Creator knows about me and we give to each other, we are connected, and I see that this effort is worthwhile for me. Whoever serves someone great becomes great as well.

I have to reach a state in which I don’t want to receive any reward for my giving in any way. Then I begin to look for a way to detach myself from any reward, as if I throw all my efforts into space, all my love, and don’t feel anything in return. I only ask for the power to do this and for some discernments that I am giving to the Creator, and that I am not just playing and practicing by myself.

Here I feel the desire to recognize the Creator in a spiritual form, which is detached from me, and at the same time allows me to work accurately with regard to Him. It is a very special system that allows me to detach myself from my desire to receive, from my ego, and at the same time, to use it in order to give and to bestow unto the Creator, and thus receive accurate discernments of how I should work.

This is very difficult, but this system is revealed to us; it was already created by the shattering and the corrections that come later in the upper worlds of Atzilut, Beria, Yetzira, and Assiya.

But the main thing is to be incorporated in the group, which will bring us to this spiritual state in practice. It makes no difference whether we read about it or how much we understand it or not. We begin to understand the Creator as a result of the practical work, as it says: “We know You from Your actions.”
[142957]
From the 4^th part of the Daily Kabbalah Lesson 9/4/14, Writings of Rabash

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 Question: What kind of fear should I feel, should I fear forgetting the Creator?

Answer: It is good if you already have a fear like this. How many times per day do you remember the Creator, if at all?

Question: That is a spiritual level, so how do we reach this?

Answer: This is through mutual guarantee, through the greatness of the importance of the Creator. The main thing is the importance of the Creator. You must arrange and organize such an environment that will strengthen this importance in you.

You yourself are simply an egoistic desire to receive, nothing more, that wants to lie still and receive pleasure without investing any effort. And suddenly you announce that you are thinking about the Creator. How can you think about Him? It is impossible. The Creator is completely opposite to my nature. So you must get the importance of the Creator from the environment.

The shattering makes us dependent on the environment, and we need to use it. If a person puts himself under the influence of the environment, this helps him and influences him. If he remembers the Creator, this means that the environment reminds him. But he must arrange and organize this environment himself.

There must be an external cause, an external stimulus, which reminds us of the Creator. This is because you never look in His direction yourself and don’t think about Him. Sometimes the Creator reminds us of Him. And in general this is what happens to us; suddenly we remember the Creator, the spiritual path. But it’s because of an awakening from above, and this is not considered to be advancement.

Or the environment reminds us about the Creator, about the path, and strengthens us with the importance of spirituality. But this is a result of our preliminary work and so this is considered to be on our account. I invested energy in the environment and the environment influences me.

Without the Creator and without the environment, by myself, I will not be raised above the ground. My nature is like that. So what is left for me is only investment in my environment or to wait until an awakening will come from above and arouse me. And in general we wait for an awakening from above. But this is the path of suffering.

The Creator awakens us several times and after that leaves. This means that a person apparently must receive a bit more suffering to become a little more sensitive to the awakening from above.
[142953]
From the 2^nd part of the Daily Kabbalah Lesson 9/04/14, Writings of Rabash

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Lesson on the Topic: “Preparation for the Convention”

Shamati #56 “Torah Is Called Indication”

Talmud Eser Sefirot, Vol. 6, Part 16, Item 43

Writings of Baal HaSulam “The Love for the Creator & Love for the Created Beings,” “And to Cleave Onto Him”

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