Question: You said that man is nothing but a sensation and a mind, while whatever is happening around him is beyond his control and he merely observes the result. If so, what does it mean to look for what The Zohar describes within?

Answer: Right now, I am reading or listening to The Zohar. As I go along, I picture all sorts of images in my mind: angels, people, and landscapes.

Why do I perceive this as an external image, instead of responding to it in my feelings and thoughts, immediately switching to seeing it within myself? It’s because I am uncorrected and my will to feel pleasure, my ego, splits my perceptions into internal and external ones. It shows me this flawed picture, whereby everything that The Zohar describes is seemingly happening on the outside, not inside of me.

But on the outside, there is nothing at all. All reality is within me. Why, then, do I experience it as external? It’s because I cannot unify all of reality with myself yet; I don’t view it as my vital part. Why is this so? It’s because I relate to it egoistically, dividing all of its parts into internal ones, which are more important to me, and external ones, which are less important, totally meaningless, or ignored by me. Such is my egoistic, flawed form of perception. What do I do then?

This is what I should be telling myself:

1. The Zohar talks solely about my internal states and properties, and except for what is happening within me right now, there is nothing else. A person is a small world, and everything is in it.
2. Everything I see as taking place on the outside is determined exclusively by my own flawed perception. If I correct myself, I will see everything within instead.

In other words, the discrepancy between what I imagine while reading The Zohar as something happening outside of me and what I would be able to perceive as occurring within me demonstrates my flawed perceptions. Hence, I must strive to seek the correct form of perception inside, pray and plead for it to arise in me.

This is what we call to attain the content. As it is written in Baal HaSulam’s “Introduction to The Study of Ten Sefirot,” Item 155, “Although they do not understand what they are learning, through the yearning and the great desire to understand what they are learning, they awaken upon themselves the Lights that surround their souls.” I aspire to see this image in its authentic form and gradually draw it closer.
[43852]
From the 2nd part of the Daily Kabbalah Lesson 5/24/2011, The Book of Zohar

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The Book of Zohar, Chapter “Mishpatim (Ordinances),” Item 561: Even to the verse, “And I will send an angel before you,” …Moses did not reply at once. Rather, when it is written, “If Your presence does not go with us, do not lead us up from here,” he replied this to what is written, “My presence will go and I will give you rest.”

A person has to look within himself for all these properties described in The Zohar: Who Moses is, who an angel is, who the Creator is, what all of these inanimate objects, plants, animals, and people are, and how they exist and live inside a person. You must try to find it within, make an effort to move from the external picture appearing in front of us to inner contemplation of where inside me are all these qualities, forces, and desires. These efforts are very important.

In this way, I correct my egoistic perception that makes me think that something happens outside, not inside. Then, I turn precisely to my inner properties and “implant” the Torah in myself, desiring to recognize it in its true place. That’s why we must constantly try to interpret what’s written in The Zohar as our properties.
[43855]
From the 2nd part of the Daily Kabbalah Lesson 5/24/2011, The Book of Zohar

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The Zohar, Chapter “Truma (Donation),” Item 4: … Jacob, who was whole, brought love in both worlds, meaning he married the two sisters, Leah and Rachel, the two worlds, Bina and Malchut.

Question: Which of my inner desires are called sisters?

Answer: A person contains the still, vegetative, animate, and human levels of desire. The entire world that I see is my desire, divided into many particular desires, each of which forms a certain earthly image in my perception.

We “see” our desires. We look inside ourselves, into our desire that is divided into parts, the objects of the world. We see the world in three dimensions, as if we are looking through 3-D glasses. And we don’t even feel that we are in this virtual reality because we don’t have anything to compare our sensation to. That is why it seems to us that we exist in the authentic world.

That is, we perceive something inside our desire, but it seems like we see it outside, in front of us. However, if besides this world, we would see a different reality, then we would discover that the reality of this world is relative. Parts of my desire depict images of inanimate objects, plants, animals, and people. However, these are not people who appear before me in this world, but my desire on the human level, which divides into many parts and I see each part of my desire in the form of an image of some person.

I also have desires on the animate level and therefore I see different animals in this world. Moreover, there are desires that are present in me now, as well as ones that were present in the past or that will surface in the future. This is why I see a developing world, extinct kinds of animals, or new species that suddenly appear in front of me. This means they surface in my consciousness and disappear. And the same thing happens on the still and vegetative levels.

There is no world. These are just my sensations inside of my desires when certain Reshimot (informational genes) come to the surface, replacing others, and by perceiving the realization of my Reshimot in this way, I feel that I live in them—in essence, that I live in the world. This is an internal movie that is projected to me by the constant Light, which awakens Reshimot that replace one another.

In the process of the Reshimot’s development (where a Reshimo [singular form of Reshimot] is an informational record in my memory), a part of them depends on my willingness to process new Reshimot, while part of the Reshimot awaken on their own. This entire process of development, which happens by itself, is called “Beito” (in due time). But if I want to accelerate it and am able to, this path of development is called Ahishena (accelerating time).

However, in any case we are only talking about Reshimot that awaken in me, which I perceive as the world, myself, and the entire process of development.
[43960]
From the 2nd part of the Daily Kabbalah Lesson 5/25/11, The Zohar

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Question: Kabbalah teaches that the Creator is good and does good, but how does this reconcile with life that is full of problems and pain?

Answer: The Creator is good and does good, but one has to come to this by reaching the similarity of properties with Him. However, if I am a bad, naughty child and don’t want to listen what my mother tells me, she yells at first and then punishes me. And I say that my mother is angry, as a scolded child usually would think.

Her yelling and spanking were purposeful because she wanted me to do well. How can I see that behind everything that happens to me, there is a good attitude towards me, even if I perceive it as bad, as does a child? How can I understand that namely there, where I feel bad, I need to complete myself and my attitude towards nature, humankind, and the group—to correct my ego in order to feel that it was good?

The one who strives to carry it out as soon as possible and is ready to localize the place within oneself that needs correction starts seeing that the world is actually created as good, and the Creator is good. Exactly in the same place where we now find this world, we begin to feel the revealed forces of nature which permeate everything and connect all the parts of creation: still, vegetative, animate, and speaking.

We suddenly begin to see the spiritual world instead of this one! We begin to reveal more and more forces: eternal forces that rule our existence. Then, this world seems to disappear; it becomes transparent, shaky. It’s “virtual” even now and exists in my mind, and it only appears to me that I see it outside. This is how we correct our perception.

It turns out that all your problems and troubles are an indication of your flaws; they point out the faulty spot, saying: “Correct here! And there as well!” If you do it quickly, you will certainly correct the imperfection.

If you don’t know whom to turn to, aim at the group. If you connect with them and are ready to give what they need for unity, are ready to be influenced by them, you will never make a mistake.
[43666]
From the 1st lesson at the Rome Convention on 5/21/11

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The wisdom of Kabbalah tells us about the entire reality. Starting from the very beginning of development, it takes us through all its stages to completion.

The initial point is the upper force called “nature” or “the Creator.” Having no idea about anything preceding it, we come to know it as a mother. There was nothing before it. Our history commences from the moment when the upper force began to create the levels of matter: still, vegetative, animate, and speaking.

Firstly, it used its own force to form supporting forces that comprise and make it. These forces immediately divided into two: the matter of creation and the force of the Creator, in other words, plus and minus, light and darkness that affect matter to impart development to it. Under the influence of these two forces, matter started to react, respond, experience sensations, and thereby evolve.

One of these two forces called the “right line” is filled with the nature of the Creator, love and bestowal and as a result, is able to give life to matter. The other force is the force of egoism, opposite to the Creator and acting as if in spite of Him. However, in reality, both of these forces operate according to the upper program.

The Creator acts from above with His single force that is divided into two: the forces of bestowal and reception. Our matter is between them. Thus, these two forces put us into motion. They affect matter and stimulate its development on the still, vegetative, animate, and speaking levels.

In the beginning this development affects only the forces that gradually form matter, until matter doesn’t reach the final stage. Then matter explodes. Thanks to this explosion, a unique event takes place. The two forces, the plus and the minus, mix together. Previously, they worked on matter from both sides, and now they come to the breaking, become included in each other, and coexist in matter, blended together to such an extent that it’s impossible to tell them apart like in a big mess.

Until now, the process took place only at the level of forces, thought, and program. However, now the force turns into the matter of this world. Primarily, the place for our space appeared as a result of the Big Bang. Earlier, there was no room for our universe. Then, matter started developing from the spark of spiritual energy, from one small point of Light. This tiny particle of spiritual Light was enough to create matter for the entire universe.

Further, during its development, matter created galaxies, the Solar System, and the planet Earth where we are growing along the same lines, on the still, vegetative, animate, and speaking levels, parallel to spiritual development.

As a result, at the fourth level of development, the force of the Creator and its opposite force finally mix, and we find ourselves in the current situation.

Preparation is over. From now on, we have to check what to do next. We have two forces mingled with each other. They completed their development and bump into each other within us so much that we don’t know what to do. We feel bad.

Here, we find the wisdom of Kabbalah, the method allowing us to balance and unite these two forces, establishing equilibrium and harmony between them.
[43698]
From the 2nd lesson at the Rome Convention on 5/21/11

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We ask, “Why did the Creator make us so dark and egoistic, and not otherwise?” As if we understood how anything is possible otherwise…. Nevertheless, if this question arises in us, that means it has a place. Every question that arises in a person, even one that seems like the most stupid or accidental one, means that there is an inner reason for it. That is how a person is built: He asks this question and has to receive an answer or fulfillment to it.

But as long as we aren’t able to feel the answer inside of us, we will have to accept it as a hypothesis that “The advantage of the Light is attained only from darkness.” That is, the sensation of pleasure, the “taste” by which the Creator wanted to give pleasure to creation, can only be felt in us to the degree we have a desire or lack.

And it is impossible to hear about this lack from somewhere on the side. It has to be felt inside of you, as your own need for fulfillment. Then the pleasure will also be yours! You will feel it and enjoy it.

Therefore, this requires a special development of desires, the need to feel the Light in creation, and then the pleasure will dress inside of these desires. To the extent there was a desire, that is how the pleasure will be felt.

If the Creator exists, if He is good and carries goodness, filling everything with infinite Light, and His desire is to delight us boundlessly, it turns out that the only thing missing is our desire to receive all of that! All of the Creator’s abundance is already spilled all around us, but we are unable to feel it or to ask it to enter us.

We shout to Him, “Give it to me already! When will I receive it?” But we have to understand once and for all that we have nothing to ask for besides the desire. The Light is already there—as much as you want! The problem is only the desire, which has to be big and suitable for feeling that Light.

We have to somehow acquire, buy, or steal that desire, manage to receive it in some way, directly or in a roundabout way. It doesn’t matter how; we are obligated to attain it in any case! Without this desire, we won’t feel the Light!

It’s like there is an open book lying in front of me but I don’t have glasses, and therefore I can’t read it! Will I pray for someone to give me the book? No—I will ask for glasses! We only lack the “instrument of perception” (the Kli), meaning the “vessel” or desire.

Therefore, all the actions we are led through are not necessary in order to attract the Light. They are actions forming the desire for this Light in us.
From the 2nd part of the Daily Kabbalah Lesson 5/23/11, “Preface to the Wisdom of Kabbalah”

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Baal HaSulam, “Introduction to the Preface to the Wisdom of Kabbalah,” Item 14: Thus, we have thoroughly clarified that the worlds, the generation, the changes, and the number of degrees, and so on were said only with respect to the Kelim (vessels) that give to the souls, conceal, and measure for them so they can gradually receive from the Light of Ein Sof in them. But they do not affect the Light of Ein Sof itself in any way since no coverings affect the one who is covered, but only the other, who wishes to feel it and receive from it, as said in the allegory.

Baal HaSulam explains also in “Preface to The Book of Zohar” that the entire perception of reality occurs only relatively to the receiver, person, observer. Everything is relative; it all depends on a person’s properties, and according to them, he or she perceives everything as if existing outside of him or her.

Is there reality outside of man? We don’t know that. It’s known from the wisdom of Kabbalah that the simple Surrounding Light exists outside of us. We don’t have any possibility of sensing it from the outside. We are sensible creatures, meaning that we sense what is perceived inside of us. If I sense that something exists outside, I perceive it in all my senses (sight, hearing, taste, smell, and touch). However, I perceive it inside my sense organ, and if deprived of it, I don’t perceive what exists outside of me.

Our aggregate sense organ is called the “will to enjoy.” It’s divided into five parts, according to the levels of Aviut (thickness) of desire. These levels (Shoresh, Aleph, Bet, Gimel, Dalet or 0,1,2,3,4 accordingly) can be called spiritual or earthly sense organs: sight, hearing, taste, smell, and touch.

That is, our desire consists of five parts or five forms of perception: sight, hearing, taste, smell, and touch as in our world. I perceive something that within me acquires the form of desire, vessel.

This is like “manna” that nourished the people of Israel in the desert. I take this “manna” and taste “barbecue”; the other tastes fish, the third salad, the fourth chicken or cereal. Each receives according to his desires. However, all this is called “manna.”

What is “manna”? It’s something from the sky that has no properties. Who perceives these properties? The receiver does. As soon as I absorb this “manna,” desiring to taste steak, I taste steak. I want tea and taste tea. I want saltier food, and the food becomes saltier instantly. I want it spicier, and it becomes spicier. It’s good, isn’t it? “Make your desire like His,” and then “He will make your desire like His.”

The upper Light existing outside us doesn’t have any form; it has only the desire to bestow. If you want to derive pleasure from it the correct way, He will give you this sensation at once, without problems. Therefore, everything depends on the creature. The form of reality depends on our desires, vessels of perception. That is why we have nobody to pray to, nobody to ask, nobody to turn to, but only to ourselves, to the extent of our corruptness and the ability to become a little bit more corrected.

We’ll feel better to the extent we correct ourselves. In essence, this is the entire process we experience.
[43576]
From the 3rd part of the Daily Kabbalah Lesson 5/13/2011, “Introduction to the Preface to the Wisdom of Kabbalah”

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Question: How do I connect everything written in The Book of Zohar with myself and the environment? How can I relate to this text through the environment?

Answer: Everything I read in The Zohar has to be revealed in the connection between us. There is nothing in the entire reality except the state called “one soul.” This soul is filled with the property of bestowal, the upper Light, the Light of love.

We exist in a confused, foggy, unclear condition, behind all the concealments (worlds) and must reveal a single, perfect state. All the other states appear only in our unconscious state, where we are unaware of spirituality. It’s as though I was stunned by a blow on the head, lost consciousness, and now gradually come back to my senses by my own effort.

Kabbalists teach me what efforts can help me return to spiritual awareness. The entire wisdom of Kabbalah is the revelation of the only state there is. The Zohar tells us about the states on our spiritual path, which are corrected more than those we exist in. It tells me about the degree where perfection will be revealed. The authors of The Zohar went through all 125 degrees, from our world to the world of Infinity, and from the height of these degrees they wrote this composition, in which they revealed the unity between us.

We are reading, and the Light shines upon us to the extent of our aspiration for this exalted state. This is how we become corrected, by approaching the Light. Therefore, while reading The Book of Zohar, one needs only to yearn for this higher state and value it.

Thus, if together we aspire to reveal the spiritual state The Zohar is telling us about, although we don’t understand it because we have no connection with spirituality, but since we desire to reveal it, we awaken the Surrounding Lights which correct and move us closer to revelation.
[43205′]
From the 2nd part of the Daily Kabbalah Lesson 5/16/2011, The Zohar

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Question: Does The Zohar talk about our one common soul or about separate souls?

Answer: The Zohar talks about the soul of one person. That’s because there is nothing else in all of reality besides one man, one soul, one creation, Malchut – it doesn’t matter what you call it.

And if it seems to us that there are many people, many desires that are separate and foreign, all of that comes from the lack of the right perception of reality.
From the 2nd part of the Daily Kabbalah Lesson 5/15/11, The Zohar

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Question: Does a prayer for the society always mean that I pray to complement them to perfection?

Answer: Yes, but you have to complement them only in your eyes. Society does not lack anything. Except for you, everything else is corrected. Everyone judges according to their own flaws. A person sees the world through the prism of his defects. If you were corrected now, you would see that the entire world is corrected.

Hence, a prayer for the society is a prayer for your society which exists within you. This is the place of your Shechina, the “place” where you reveal the Creator. This is what your society is. After all, you never see anything outside; rather, within your desire, you see your broken vessel, desire.

“I pray for the society!” Except for you, nobody needs your prayer or all the beautiful words falling from your mouth: “I work for the sake of the society!” All of it only seems like work.

You don’t even know how much you are closed inside yourself. You have to correct only your inner desire. This is called “society,” “world.” It is all within you, as it is said: “A person is a small world.”
[42671]
From the 2nd part of the Daily Kabbalah Lesson 5/10/2011, The Zohar

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