There are two states in our reality: One state is the level I am on now, feeling this world, myself, and everything around me. This is my reality, my life, everything that I feel.

However, the wisdom of Kabbalah tells us that there is another level that is above me and that is different from me in its attributes. My attribute is a desire to receive, and the attribute of the upper level, of the upper dimension, is a desire to bestow.

If I look at the two levels at once from the level of my life, I advance toward the goal of creation. I constantly take into account that there is an upper state above me that I must reach, and so my life is focused on and dedicated to this upper goal.

However, then I feel that I am split in my feelings, my perception, my understanding, and in determining my state. I must either accept everything according to what I feel—according to my desires and my attributes, my mind and my feelings—and thus assess my inner state as everyone does, or I can attribute myself to an upper level and assess how I see myself from there, from the direction that the Creator looks at me.

The upper level dominates and determines everything that happens to me now, so how can I imagine that I am on the next upper level? I must imagine that I have attained the attributes of the upper level that are totally focused on bestowal and that I feel the love of others, the love of friends, and the love of the attribute of bestowal itself that is called the love of the Creator. I imagine how I stop hating and the attribute of love and bestowal totally fills me, and that I feel it as a great pleasure.

In that case, I already see reality from the perspective of the upper, of the Creator. This means that my perception is split. If I sink into my state and determine everything from my attributes, feelings, and calculate according to the principle of “a judge has only what his eyes see,” it is called truth, my opinion, according to my real state and what I feel. On the other hand, I see things from an upper state to which I seemingly have ascended and how would I see, feel and judge what happens if I had the attribute of bestowal and love of others, as my ego is restricted.

This state is called faith, which means that there are two levels here: truth and faith. On the current level of truth, I feel deficiencies, incompleteness, discomfort, uneasiness, just like everyone in this world and even worse because I want to rise above that. In the state of faith, there is wholeness and nothing is lacking, and there is total peace and comfort. I am in adhesion with the upper force, and I see from one end of the world to the other filled with gratitude to the Creator.

I must be in these two states together! Then, I determine the direction from one state to another. It seems that it is easier to imagine things that way and that it is possible to remain in this double perception and to, each time, try to bring the future closer so that the attribute of love and bestowal through the group will really bring it to a higher level.

At the same time, there is the matter of the recognition of evil, the inability to ascend, and a prayer of many is born. We will have to collect and accumulate our efforts on account of my efforts by ascending and descending again and again, losing everything, and thus filling the sea of the Sitra Achra (the other side). This sea swallows all our efforts the moment a person falls, but later it will return everything according to the condition, “He hath swallowed down riches, and he shall vomit them up again.” Then, we are rewarded to ascend to an upper level.

We must get used to this work. However, it seems that it is perfectly possible to be on two levels simultaneously: truth and faith.
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From the Preparation to the Daily Kabbalah Lesson 11/28/13

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Question: How can I depict the form of the upper level?

Answer: You have to imagine your upper state and try to live in it as much as possible. I am building the upper level in this world in these conditions. The corrected relationships between me and others are called the upper world. Then, I discover that it is right here and that there is no other place.

I see a new connection stretching between me and others, and so I reveal the whole upper level and in it the Creator who fills the world. I see that the whole world is the Holy Shechina, and the Creator is in it. I discover it right here. I don’t need to fly there or to some other dimension.

I constantly establish the form of this spiritual world by what I have before me now, and only the intention changes. I use all my egoistic desires and the hatred as building materials. I only add the corrected connection between all parts of reality. I discover and change the connection from receiving to bestowal. Nothing else changes, as it is said, “Everything goes on the way it was,” and “I ate that which is very old.”

However, I discover that, through the new attitude that I have toward others, and among others, I see that everyone is at the end of correction. They don’t feel that way, but I see them according to my level. I see that there is nothing in this world, except for Malchut of Ein Sof (Infinity) that is perfectly corrected. Everything that I saw up until now was simply a dream. Everything depends only on my perception of reality.

So there is nowhere to which you can escape, and there is no need to escape. I should only change my attitude toward what I see and try to see the domination of the Creator everywhere. Then, I need to feel glad since I gradually will discover the real state that already exists. The only thing missing is my effort to discover it.
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From the 4^th part of the Daily Kabbalah Lesson 11/29/13, Writings of Rabash

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Previously, we evolved into the form of “beasts,” generation after generation, as degree of  Reshimot “rolled” from one desire to another desire, and these desires received the sensations of the bodies in which they were found and created a picture of the world. 

However, now we have received permission to rise through the wisdom of Kabbalah to the level of the eternal world. So, we no longer will be limited by physical incarnation. This sequence of physical life and death will disappear, for we will see in this only a particular level of the general system.

When I asked Rabash at the beginning of my study about what life and death in our world are, he answered, “This is like when you take off a shirt at night and put on a new one in the morning.” In an identical manner, you take off this life and are clothed in a new life, from one system of ten Sefirot to another system of ten Sefirot, and when you are found on a higher level, you don’t feel anything special about this. Similarly, a body found on the beastly level doesn’t feel pain when cutting hair or trimming nails, because they are found on the vegetative level. A lower level doesn’t feel a deficiency. On the contrary, its renewal is felt as a nice addition.

So, it follows that for humans in our day, there are chances for rising to the eternal world before their conclusion of this life, and then they will see the present reality as an “appendage” of the eternal world.

However, it is very difficult to explain this. Permission is given and we must act, but difficult work is required before we can implement this task properly. We need to make the access to the method easier for the world;  we must be on a higher level and make the right connection between the levels. This is called being a teacher and beginning to raise humanity upward. We need to see this as our task, our obligation. The essence of the permission is not just that we are allowed to realize it, but it is our role and responsibility to do so.
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From the 4^th part of the Daily Kabbalah Lesson 11/27/13, Writings of Baal HaSulam

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The Creator says to Moses, (“Exodus” 7:26): “Come to Pharaoh” (together). I will also come with you in order to change your nature and transform it from reception to bestowal. It is only up to you to ask Me for this. But He doesn’t add, “Go, join a group, for without this I will not be revealed,” for this is self-evident.

If the person is not included in the center of a group and is not connected with the friends, then he cannot turn to the Creator. The Creator is found in the center of the group. We never turn to the Creator alone, rather only through connection with the others.

Moses is the general image of the group. Therefore he is called the leader of the people, symbolizing the general agreement, the oneness of the group. Therefore he has a link with the Creator and he can pray and ask and do everything for all the people.

In order to begin the process of correction of the soul, I must imagine that I am linked with everyone together into one image. Everything begins with our trying to connect and discovering that we are not ready to do this, as it is said, “I created the evil inclination; I created the Torah as a spice.” The entry into Egypt begins with the discovery that we are not ready to connect, we don’t want it under any condition, and we are ready to sell our dear brother Joseph; the main thing is not to connect.

Thus, the true egoistic nature begins to be discovered within a person, that “my death would be better” than bestowal, loving the other, and being concerned for him. And this is only the beginning, only the entry into Egypt. After this there are another four hundred years of Egyptian bondage, this is, passage through the entire thickness of the desire for pleasure. It is up to us to work on all the layers of our ego in order to decide in the end that, in spite of it all, we want to connect.

Then come the seven years of famine pass and the plagues of Egypt because we want to connect and don’t succeed; we try again and again without success. Until ultimately we despair and scream to the Creator, “Help!” We feel an immense demand for help from the Creator.

But this is always about connection and never about an isolated person. If we talk about some individual personality, this is only from the aspect of its connection with the whole in its unique and particular form. Therefore images appear as in The Book of Zohar: Rabbi Yossi, Rabbi Abba, Rabbi Elazar, and Rabbi Shimon. It makes no matter who this is, for this is speaking only about the quality of his connection with the others.

That is how it is also with the story about Moses and Jethro, about the burning bush. This is talking only about the collective and not about the man who fled into the wilderness. Where could he escape from his ego? This is talking about the person found within the group. The Torah talks only about relationships between us, everything “remains in the family,” within the group.

This is like a soap opera where all the events happen in one room. About this “room” it is said, everything is happening here: The wilderness, wars, the splitting of the Red Sea, everything appears within that room, in relationships between the people.

After this we discover that nothing is truly happening besides this! All of the reality that we see now is imaginary, false, and illusory. Rather, we are in fact seeing a unity that has been smashed, shattered, divided into fragments, distanced from each other. This is the picture of our world; instead of one person, there are a multitude of people, plants, animals, innumerable forms of different existence. That is how the four aspects of a single desire, a single entity, appear to us.

But if the person wants to grasp the situation correctly, it is up to him to know that only within the group does he have the opportunity to see the truth. The group is like a microscope, an instrument, which if we look through it, we can see what is happening. We have no other instrument in all of reality. Through greater and greater consolidation among the friends, which is to say, through the choice of a better and better environment, the person aims the instrument better and better and comes closer to the truth.
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From the 1^st part of the Daily Kabbalah Lesson 11.25.13, Writings of Rabash

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We have to show the whole world that there is no other science except for the wisdom of Kabbalah and no perception of reality that provides any answers to the current reality in which every aspect of our life is in a state of crisis. It is the wisdom of Kabbalah that provides the right approach through which you acquire the proper tools necessary for our development.

All the old tools and the means we had are useless today and only lead to confusion. It is simply impossible to advance using them. Physics, for example, is an accurate and true science that helps us benefit from the laws of nature. But we cannot use it to advance any further.

At this stage we need new means, and the wisdom of Kabbalah provides them and allows us to be equipped with them. This means that in order to make another step forward on the path of our evolution, we need to change our paradigm, our basic approach, to adapt to the new conditions.

Before people believed that they paved the way themselves, although it is actually the Light that fulfills everything. Now, however, we have to adapt to the new conditions and new states even if they appear against our will. Today we have to fix the connection between the vessels, and so we speak about the integral education.

On the other hand, the earlier philosophic perception is outdated. We have to show people that any approach that is not based on real attainment cannot be used, and it actually leads us to suffering and prolongs the troubles. Any perspective that postpones the attainment of the Creator brings us many troubles.

This refers to all of the religions too, since they promise a reward after death: “die and you will receive, but work now.”

We, on the other hand, say the opposite: “You shall see your world in your lifetime.” The wisdom of Kabbalah is about the revelation of the Creator to a person here in this world.

There is nothing spiritual after death. We pass away just like the animals that we slaughter, because we are on the animate level of evolution. I I don’t ascend and don’t fulfill my Reshimot (spiritual genes), and don’t develop the human level from my Reshimo, I remain a Reshimo. I have to fulfill my Reshimo by the Light that Reforms, and to bring my Reshimo to a state of the spiritual vessel in which I reveal the Creator.

Thus we refute all the philosophic perceptions and the beliefs that humanity has created for itself. Our work is not abstract; we work for the revelation. This is what a person is faced with today. We have to reveal the Creator, here and now.

So everyone will hate the wisdom of Kabbalah since it is in contrast to any animal logic a person has and the traditional ideas of reward for one’s exertion after death…
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From the 1^st part of the Daily Kabbalah Lesson 11/28/13, Writing of Rabash

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Question: The Book of Zohar seems to tell us about an unfamiliar virtual world. Yesterday, I watched a popular science film A Beautiful Mind Our brain deceives us. Scientists have come to understanding that our brain gets electromagnetic signals, and paints the world that does not exist.

In the end, they conclude that we are all in a certain game; we don’t know who controls it and for what purpose. Could you continue this movie and explain who plays with us?

Answer: In the part of Kabbalah, “Perception of Reality,” we study that the entire reality we feel is felt within us; our brains “paint” it in the form of picture that supposedly surrounds us. There is nothing outside of us: no space or anything the fills it. Everything that we perceive is felt subjectively by us. Everything happens only within us. We’re talking about all of us, and the surrounding world seems to be objective, as if it exists outside of us and without us, but our perception works only relative to us, to our sense organs.

Kabbalists have spoken about the relativity of our perception for almost 6,000 years. The Book of Zohar, written 2,000 years ago, talks about the Earth in the form of a sphere. It describes evolution, all the changes in nature and society, the crisis of our time and its solution. We only need to apply this knowledge and with its help to overcome the crisis and enter a new vision of the world.
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In the News (from True Activist): “Debate regarding religion and spirituality has caused more discord than any other topic throughout history. While belief in synchronistic design has helped some reach unimaginable heights, others outright reject the notion of a supreme being – or an eternal life.

“From a scientific aspect, many prefer to suppose the notion of an after-life either ridiculous – or at least improbable.

“However, one expert claims the proof of life beyond the grave lies in Quantum Physics. Professor Robert Lanza believes the theory of biocentrism teaches that death as we know it is an illusion created by our consciousness.

“A variety of spiritual texts teach that ‘existence’ on this plane is an experience of the limit-less, immortal soul. However, faith in the unknown has been the foundation which has molded spiritual tradition, not science. The professor’s findings may change this.

“’We think life is just the activity of carbon and an admixture of molecules – we live a while and then rot in the ground,’ said Lanza on his website. …

“Biocentrism, then, is the belief that life and biology are central to reality and that life created the universe, not the other way around. This suggests a person’s consciousness determines the shape and size of objects in the universe.”

My Comment: Kabbalah talks about this since the days of Adam. A sensation of the world is subjective. For the time being, we feel existence through what we call our body, i.e., in our five sense organs. Kabbalah allows everyone to develop additional sense organs and thus to experience another world, higher than the existence in the animal body.
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Baal HaSulam, Shamati #3, “The Matter of Spiritual Attainment”: In order for us to attain what He had wanted us to attain and understand as “His desire to do good to His creations,” He created and imparted us with these senses, and these senses attain their impressions of the Upper Light.

The created being sees the one Light of Ein Sof (Infinity) and the one vessel as divided to different levels of Aviut (thickness), to many discernments in which it is possible to differentiate between the mutual relationships between the Creator and the created being.

It seems that we are advancing toward a simpler Light, but it isn’t so. After all, we collect more and more vessels, desires, that are more clarified, discrete, separate and singular and, at the same time, mutually connected by billions of ties between them. In this infinite versatility, we reach the Light of Ein Sof.

It turns out that our work doesn’t lead us to simplicity, but rather to complexity, and it is from this complexity that we reach simplicity.

We need all these multiple discernments, which actually increase in the ascent to Ein Sof. They increase in the form of a cone that gradually expands because our desires keep on growing, and, accordingly, newer Lights are revealed: NRNHY in each and every part.

At first, we rise and are only a point, but later each one is multiplied by ten Sefirot, and they are also multiplied and so forth. According to the old legend, the rice grains were also multiplied, and the governor used them to pay the wise man for every square on the chess board by multiplying their amount each time until it became a great amount. This is only a small example as to what we reach in the clarifications of the Lights of NRNHY of NRNHY, and so on, and thus we rise and discover new discernments.

On the other hand, it becomes increasingly simpler since every ten Sefirot from the lower level unite and become one on the next level. So, the picture of this world doesn’t disintegrate, but paradoxically grows clearer since there are more discernments. It is because we receive the simple Light from above and our vessels become more closely united.

Thus, we reach analysis and synthesis, which means separation and connection, and we reach it all at once. So, our perception isn’t split and it isn’t confused and doesn’t suffer from a schizophrenic syndrome, but we actually reach simplicity, although this simplicity is complicated all the time.
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From the 1^st part of the Daily Kabbalah Lesson 11/12/13, Shamati #3 “The Matter of Spiritual Attainment”

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