The Creator created only one state, called the world of infinity. All changes happen only within us. We exist in that same world of infinity, yet instead of perceiving infinity, we perceive only ourselves.

Once, in my perception, I was united with all other souls and felt the world of infinity— boundlessness, eternity, and perfection. Then my state, my perception, changed; I began to feel that I exist in a dark, corrupted world, full of suffering, problems, chaos, pressure, and limitations.

Things kept getting worse until I reached the lowest state in which I felt myself existing among others like me, in our world, in the surrounding reality.

All this occurred solely within me, in my subjective perception of reality. Nothing changed outside. It is as if I take off my glasses and see no one around, or put them on and begin to see a completely different world.

Thus, our inner qualities changed from the level of the world of infinity to such an extent that instead of it, we now perceive this world, which bears no resemblance to the world of infinity. Yet we can return to that very same state, called the world of infinity, where everything exists in upper harmony, eternity, and perfection, where the light reigns, the good and the benevolent.

What do we need for this? We must reach the perception of that state by awakening it within ourselves. The world of infinity is concealed within us, behind many layers of concealment. Gradually, as we move from a deeper concealment to a lesser one, we reveal the world of infinity.

The stages through which I return to the perception of infinity are called worlds, concealments (“world,”  “Olam” is from the word “concealment,”  Ha’alama). Step by step, this concealment diminishes, and I rise above it.

This means ascending the ladder of degrees, climbing the rungs of the worlds, rising above concealment, and feeling more and more of reality.

How do we do this? We awaken the state called the world of infinity. Together, we read The Book of Zohar, which describes the connection within the world of infinity, and this very desire awakens that state within us.
[16448]
From Daily Kabbalah Lesson 7/2/10, “The Book of Zohar“

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Preparation to the Lesson

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1st part of the Lesson — Lesson on the Topic “Work with Faith Above Reason” (8.31.2020)

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2nd part of the Lesson — Writings of Baal HaSulam, “Study of the Ten Sefirot,” Vol. 1, Part 4, Chapter 3

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3rd part of the Lesson — Conversations of a Kabbalist with His Students During the Day

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Question: If the feeling inside my desire is a direct appeal to the Creator, then how will my external connection with other people in the form of a ten or a Kabbalistic group help me form a request to the Creator?

Answer: You cannot appeal to the Creator personally. A request for loved ones, for relatives, for children does not help. We see this from our own lives.

It is possible to appeal to the Creator only through the group with a correctly formulated request. If I am connected with the ten and we together develop one common desire, then this desire is felt by the Creator.

I, as Malchut, am at the bottom. The Creator, as Keter, is above. Through the ten Sefirot (Keter, Hochma, Bina, Hesed, Gevura, Tiferet, Netzach, Hod, Yesod, and Malchut), I must connect with the Creator. If I do not do this correctly, I will not reach the Creator. And when I appeal through the group, I annul myself.

That is, I have to enter the group, dissolve in it, and then my request will be, to some extent, altruistic and not mine personally.

This is how we appeal to the Creator. Otherwise, we have no possibility of doing this.
[240773]
From the Lesson in Russian, 11/4/18

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What is the difference between the perception of the Light in the Toch (body) and in the Rosh (head)?

In the Toch, it is already a Kli, a vessel of actual reception and adhesion. In the Rosh, however, it is sensation alone, in which the Kli participates only by its presence, not by reception.

All sensations are felt in the Rosh of the Partzuf because perception always takes place in the head.

Therefore, all acts of bestowal and connection ascend from the Guf to the Rosh, drawing nearer to that part which conducts the light.

As a result, the Rosh undergoes change and draws the light into itself more deeply. Then, each time, a reversal occurs, as a consequence of that process, the Guf begins to receive more of the light that has been revealed within the Rosh.
[349295]
From the 2^nd part of the Daily Kabbalah Lesson 10/21/25, “The Study of the Ten Sefirot“

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Question: How does Malchut de Rosh determine how much light it allows into the Peh so it would pass into the Guf?

Answer: I cannot say, but by how we act and connect with the inner properties of Malchut de Rosh, we begin to feel its properties and actions, and thus begin to understand and realize them. This is how we adhere to Malchut de Rosh.

Question: It is written in TES that there is an upper Zivug for the departure of light and there is an upper Zivug for bringing pleasure, for the spreading of light. And both of them are defined as joy. It is unclear what the joy from the departure of light is. Who is rejoicing and what is he rejoicing about?

Answer: Any action that realizes a Partzuf aims to satisfy the upper desire.

Question: Can we say that the reversal into reflected light occurs at the moment when the Kli feels the Creator’s desire to fill it?

Answer: We can say this.
[349433]
From the 3^rd part of the Daily Kabbalah Lesson 10/26/25, “The Study of the Ten Sefirot“

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Preparation to the Lesson

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1st part of the Lesson — Lesson on the Topic “Work with Faith Above Reason” (8.30.2020)

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2nd part of the Lesson — Writings of Baal HaSulam, “Study of the Ten Sefirot,” Vol. 1, Part 4, Chapter 3, Item 10

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3rd part of the Lesson — Conversations of a Kabbalist with His Students During the Day

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The fourth phase of desire, “Behina Dalet,” is the creation and is the most distant from the Creator in its properties. At the same time, it is the closest to Him in its ability to attain Him.

The other phases are impossible to evaluate at all relative to attainment because there is no reflected light within them. It appears only in the case when Behina Dalet works with them.

Let’s say with my egoism, the desire to receive pleasure, I become inspired by some melody, painting, or story. These pieces of art themselves have no feeling or attitude whatsoever. However, when I tune into them with my egoism, I give them feelings and through them I attain the Creator. They alone do not have this, and this is the concept of the first nine Sefirot.

The first nine Sefirot are the properties that in connection with my egoism help me reveal the properties of the Creator that He manifests in relation to me, to my perception.

The difficulty of the perception of the Creator is that He acts “in circles” (without any limitations), while the creation has to respond to Him “in a straight line,” meaning with the screen that limits egoism. However, when we rise by faith above reason from rung to rung every time, then this ascent becomes continuous, analog, integral. Once we complete our ascent, we perceive it in a discrete way, as a specific rung.

We do reveal something from the “circles,” from the Creator’s perfection by means that we rise by faith above reason. Faith above reason allows us to approach the maximum degree from the “straight line” of creation to the “circular perfection” of the Creator.

The force of unity comes to us from the light that is eternal. And so by achieving some measure of the property of bestowal through the light, the force of the “circular perfection,” where all are equal, we thus form within ourselves desires that are close to the circle, to the Creator. However, they are formed within us through our “straight line.”

We gradually attain the circle through the straight line, but there always remains some elusive additional element that we lack. It is like when we calculate a mathematical integral, we divide the area into a multitude of rectangles approaching the curve, but there always remains an uncaptured remainder.
[223626]
From the Daily Kabbalah Lesson 3/19/18, “The Study of the Ten Sefirot“

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There is no screen in the circles that can raise reflected light. Without it the emanated being cannot connect with the upper light. We learned there that the vessel of the line is called a “pipeline…”

Although the vessels of the circles are much higher than the line, they do not receive any light by themselves. Instead, they must receive all the light in them through that line, which is much lower than them… (Baal HaSulam “Study of the Ten Sefirot” Vol. 1, Part 2, Chapter 1, Items 3 and 30).

In Malchut of the world of infinity, everyone could receive as much as they desired. There was no desire within you for which the light did not have a perfectly fitting fulfillment. But after the restriction, a limitation arose: only those desires that possess a screen can be fulfilled, and only to the extent of that screen, through the “line,” that is, via the screen.

All other desires, the so-called “circular desires,” receive only a faint illumination from the line. The line fills them because, although they lack a screen, they are still under the restriction.

Therefore, the desires within the “line” operate actively: they draw the light, fill the line, and through this line, they fill the “circular desires.” The circular desires do not wish to receive egoistically; they simply cannot draw the light for the sake of bestowal. As a result, they receive a slight illumination—called “Nefesh.”

The circular desires are vast; they encompass all the desires of the world of infinity. But after the restriction, they can only receive illumination through a “very thin line.” The light of the line is so small compared to the light that once existed in the circular desires, relative to their capacity, that it is like trying to fill a giant swimming pool with a single cup of water.

Nevertheless, this provides them with some vital energy. On the other hand, receiving such illumination makes them more sensitive and awakens deeper inner desires. That is, this light does not fulfill the desires, but rather stimulates a yearning for fulfillment within them within them.

And this is how we operate until the very end of correction. As soon as I correct a desire, perform a Zivug, and fill myself, I immediately create a place for a descent. We always work to move forward and then fall, work again and rise and fall again. This is how progress unfolds.
[49841]
From the 4^th part of the Daily Kabbalah Lesson 6/27/11, “The Study of the Ten Sefirot“

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Question: How can we feel the inner light between us?

Answer: We cannot yet feel the light between us. First we need to learn how to do several actions: how to raise ourselves to a single Kli where we can ascertain ourselves, feel each other, and perform actions in the general Partzuf.

Question: It is written in The Study of the Ten Sefirot (TES), Before the Akudim, meaning in the Malchut of the Rosh, there could not be any limitation there because when Malchut limits and raises reflected light in the ten Sefirot of the Rosh, this limitation is actual bestowal.

What is this limitation that is the actual bestowal?

Answer: The fact is that Malchut does not receive light. Its entire job is to push away the upper light with its efforts and clothe itself in it.

Question: Because of the discrepancy between human characteristics and the upper light, creation feels shame, and it seems this process is not in man’s hands. How can we prevent this and allow the light to close the circle?

Answer: This is still ahead of us. We cannot do these actions, so I do not even explain them. Later, they will manifest themselves, and you will identify them from our studies.
[349423]
From the Daily Kabbalah Lesson 10/25/25, “The Study of the Ten Sefirot“

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Preparation to the Lesson

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1st part of the Lesson — Lesson on the Topic “Work with Faith Above Reason” (8.30.2020)

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2nd part of the Lesson — Writings of Baal HaSulam, “Study of the Ten Sefirot,” Vol. 1, Part 4, Chapter 3, Item 8

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3rd part of the Lesson — The Ten

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