First, we need to tune into the group and find in it the independent Kli (Vessel), the sixth sense. In the same exact manner, the sixth day of the week rises over the other five days and prepares them for the Sabbath. We, too, need to prepare all of our senses and above their egoism, build a new sense based on the screen and the reflected Light.

A person annuls himself, unites with the friends, and thereby builds a Kli through which he can perceive reality. In this Kli, he reveals the 613 desires, the construction of the soul. In this Kli, in his connection with others, one discovers a net and in this net, all the various desires and relationships.

As he gathers them and puts them into order, he suddenly sees how they become the ten Sefirot, the desires of his soul. In it, in its structure, he begins to reveal the Light, or the Creator, in direct, reflected, inner, and surrounding Light in the reverse and front sides. A person continues to develop this Kli, this sense, to verify and delve deeper into it, ascending by the degrees of self-rejection and interaction.

His Kli becomes more and more complex, more and more perfect, until a person realizes the principle of loving his neighbor as himself. This love builds and forms the Kli, unifying its parts, due to which a person reveals different forms of connection and builds them according to mutual bestowal.

There, in this Kli, in these ten Sefirot, he “draws” the image of the Creator, the universal force of bestowal. Such is our work, and we always conduct it in an environment which becomes the group, the soul, and takes the form of the Creator.
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From the 1^st part of the Daily Kabbalah Lesson 10/28/10, “According to What is Explained Concerning Love Thy Friend as Thyself”

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Beit Shaar HaKavanot (The Gateway of Intentions) is a book that more than any other is designed to prepare us to a “prayer,” a request for correction. Therefore, it doesn’t describe the universe in individual details; it doesn’t analyze, but rather, seeks to synthesize, to connect the individual parts together, and to show the entire universe as one, global, integrated system, interrelated and interdependent in all its details.

When a person observes the same forms in terms of both the particular and the general, he sees how everything is interconnected. That means that he is looking from the point of view of the “Igulim” (circles) of the system that belong to the final corrected state where the particular and the general are equal.

The particular can’t contain more or less than the general, and the general can’t contain more or less than any of its parts. Such is the law of perfection. That’s why such an approach to the world as a global, integrated, and coherent system is necessary to achieve prayer.

The reason the book is so important to us is because it constantly directs us at the overall system by demonstrating that we are but tiny parts of it, each of which is just as important as the entire system.
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From the 3^rd part of the Daily Kabbalah Lesson 10/26/10, “Beit Shaar HaKavanot”

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Question: Why is the zone of free will, the Klipot (shells), located between the sensation of the Internal Light and the Surrounding Light?

Answer: Internal Light is the light that enters me. The Surrounding Light is the light I am aware of, aware that it exists but don’t clearly feel like a person who can comprehend what is going on. A person feels as if he were in the twilight zone where he cannot recognize a familiar image or distinguish a friend from a stranger. (A friend is the desire attached to you, and a stranger is the desire you can’t work with; yet, specifically from these states, later, we gain the opportunity for correction.)

During the day, nothing needs to be done; everything is already clear. At night, there isn’t much to do either since I can’t see anything. Both of these states have been discerned, but it is the “evening” which gives an opportunity for work, a place where desires can blend (“Erev” – evening derives from the word “Eruv” – blending).

After the breaking, all desires blended with each other, but when some part of these broken desires falls into the state of evening and reaches us, we can discern and attach them to the “day.” In this manner, we gradually study our desires. Therefore, the major discernments occur at the border between the Internal and Surrounding Light.
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From the 3rd part of the Daily Kabbalah Lesson 10/26/10, “Beit Shaar Ha-Kavanot”

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The system of the Upper Governance called “The Tree of the Universe” comes down to us from Above in its ideal form where all of its parts are properly interconnected. Each element is united with all others in absolute harmony, it receives nourishment from everybody and nourishes everybody according to its degree and the common strength of the system, which results in the formation of one common sphere symbolizing perfection.

Everything is permeated by the “illumination of Shechina”; the Light fills all the desires which exist in mutual harmony so they may supplement each other. The law of this system is for everyone to act only in its common interests, consciously and reciprocally. It is created from the side of the Light, bestowal, or the Creator.

We find ourselves in the very center of this system as a broken part, and we need to become aware that this system is broken and opposite to its true form. This is how we reveal our breaking.

Our form is opposite to that of the system. It turns out that I exist in a wonderful world of Light and spiritual harmony, but because I am in my own egoism, I am opposite to the system and see the world in a completely different way.

The Upper Light purposely conceals from us the perfect reality only because it would feel horrible to feel its perfection! Therefore, I see merely a small part of the true reality around me, the part that I am able to absorb with my minute egoism, but I see everything in the opposite form, as bad or evil. I perceive it to the extent and in the form that I am able to accept and live with it.

To the degree that I become corrected and acquire the desire for bestowal, this sphere is revealed to me more and more. It widens and shows me that I am worse and worse! But meanwhile, I am already receiving the force of bestowal and correcting myself and my reality. This continues until my perception broadens and encompasses the whole sphere, the whole “tree,” the entire system, and then I can tune into it correctly and with full force.

However, for the time being, we exist in the center of this whole universe, in a form opposite to it, locked inside our own tiny world like a worm in a bitter radish.
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From the 3rd part of the Daily Kabbalah Lesson 10/19/10, Beit Shaar HaKavanot

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Baal HaSulam, “600,000 Souls“: There are three periods in a person’s spiritual growth:

1. The spark of the soul that alternately flares up and dwindles;

2. A particular soul, when a person perceives himself as part of 600,000 souls, the common soul;

3. Coming close to perfection, the common soul, because his egoistic desire has been fully corrected and no longer poses an obstacle. This enables him to become completely unified with the common soul of Adam.

There is a point here that is difficult to explain, similar to the principle of uncertainty in quantum physics. The fact is that there aren’t “many creatures,” but one single creation. Every person who perceives himself as creation is that creation, while everyone else in relation to him are not independent creatures, but parts of his own soul.

Therefore, even though it seems to us that there are billions of other creatures in existence, in spirituality, a person attaches all these parts to himself and in relation to his free choice, they are all at the end of correction. He is the only part that can be deemed as existent, from his perspective.

However, it is precisely in this separated form that he is considered non-existent and he has to attach himself to spirituality, to the common soul! He has to accept all the other parts which seem “foreign” to him as if they already are in the spiritual world.

He has to understand that “every person judges others to the degree of his own corruption,” and in fact they are already in the final, corrected state, while he is the only one who is not. So who is called creation, the only one that exists? It is precisely the one who isn’t yet “created” and still needs correction.

When we acquire the spiritual vision, we will see the world in this way. Baal HaSulam describes a very high state here. When it says that only one soul exists, it doesn’t mean that everyone just unites into one common soul, but that there are no separate souls in existence in all of reality.

This is a temporary illusion we have as a result of the three coordinate axes (time, motion, and space) through which our picture of the world is refracted. When these axes disappear and we stop being dependent on them, we will ascend above them and will see a reality where only one creation exists.

To achieve this we have to correct our egoistic desire, which is what evokes this illusion in us that there is a reality existing in time, motion, and space on the level of this world.
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From the 4^th part of the Daily Kabbalah Lesson 10/26/10, “600,000 Souls”

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Rabash, “What does it Mean, The Torah is Called the Middle Line in Work”: A person sees faces of people, but he should trust that the Creator stands and acts behind them.

Question: So is this how I should treat people whom I encounter during the day?

Answer: No, you should treat people as your society, time, and generation dictate so as to not look strange. In your outer behavior, you have to be like everybody else and act as is accepted in the society.

But if you are asking about the internality, if you wish to reveal the Creator, then behind every internal or external action you should see that everything comes from “there is none else beside Him.” However, this analysis is for your internal discernments and not for your open reaction.

There are two dimensions of our behavior: the material world and the inner, spiritual world. In the internal, spiritual dimension, I wish to uncover the inner force of nature, “there is none else beside Him” for it governs everything, myself included.

I will keep seeing this picture as I do until I complete my correction, until I truly see that there is no one but Him. And then, this world will ascend and enter the point called the Malchut of the World of Infinity.
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From Kabbalah for Beginners, “There is None Else Beside Him” 7/29/10

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The Zohar, Chapter “Tazria (When A Woman Delivers)“: All the worlds, both the Upper and the lower, are inside man. Everything that was created in the world was created for man.

We perceive everything inside us and don’t feel anything outside. We don’t know where we are. We are inside some kind of movie that is played inside us like a film strip, and that is how we perceive the world.

We cannot come out of this movie and feel anything “outside it.” We cannot understand what the true reality is like and how it appears from outside, from the side, objectively.

Baal HaSulam explains in the “Preface to the Book of Zohar” that we perceive reality inside of us. There is a projector in the back side of our brain that projects to the “outside” everything that I perceive inside. That is why I “see” as if there is something outside of me.

Then I take those objects into my hands, eat and drink them, do things to them, and move around among them. I live among images that I created inside of me, but they seem to exist outside.

That is why our world is called invented or imaginary. I am the one who gives it form. If I change, then the picture of reality that I perceive and see around me will also change. Moreover, this reality is alive. It is not drawn on a piece of paper or in my imagination, since this machine called “me” creates this living reality in front of me on its own.

If I can view my inner film not through an egoistic projector “inside of me,” but through an altruistic projector “for others, away from myself,” then I will see what is happening now on the outside, inside. I will see everything inside of me, in the true reality (desire).
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From the lesson on 10/20/10, “Perception of Reality”

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We assign the Lights the names of the vessels: NHY, HBT, or HGT. Why can’t we just refer to the Lights with their permanent names: Nefesh, Ruach, Neshama, Haya, and Yechida? The fact of the matter is that there is no Light outside of the vessel! We cannot say anything about the Light on its own. The Light is an impression inside the vessel. I feel happiness or fear from it, and this happiness does not exist without me.

Therefore, the Creator is called “Bo-Re” (“come and see”); He is perceived only within the vessel (desire). We can only talk about matter and form clothed into matter, while abstract form is unattainable for us. Therefore, the vessels (desires) and the sensations in them are of the utmost importance.

Moreover, the sensation depends only on the perception of the Kli (vessel) itself. We don’t know what actually happens; rather, we learn only our reaction to the occurrences. However, we don’t know what phenomenon occurs outside of the vessel.

Some Light flows through my vessel, and my soul quivers. Then a different Light flows through me, and I am overfilled with delight. So what’s the difference? The difference is only in the vessel itself. I don’t know what kind of Light flows through, and I will never be able to say anything about it; I can only speak of my reaction.

Meanwhile, it is the same Light flowing through me all the time. Doesn’t it change?! I don’t know this; I cannot measure anything in Him. I only measure my vessel, its impressions and changes. Yet what suddenly causes my vessel to change? It changes under the influence of the spiritual genes (Reshimot) and on its own. I don’t even know for sure how or due to what it changes.

However, I always talk only about my vessel, and this is very important since it determines the whole principle of perceiving reality which is inside us rather than somewhere outside. Therefore, “one judges according to his flaws,” and all clarifications occur in the desires, while the Light is the sensation within the vessel.

Our whole work occurs only within our desire, and our sensitivity to the Light depends only on us. If I raise my sensitivity, I ascend through the spiritual degrees from this world to the World of Infinity. The whole difference between the degrees consists of my sensitivity to what happens. In fact, I am in the World of Infinity even now, so why do I perceive this horrible world instead?

The only reason is my lack of sensitivity. I need to get sharper glasses, then binoculars, then a telescope, and I will see a different world. The whole reality consists of sensations within me. Therefore, Kabbalah is called an inner science since it reveals only what is hidden inside us. “Come and see” (Bo-Re) your Creator inside you!

All the religions, methodologies, and belief systems insist that we need to correct ourselves in relation to the outside world. Yet in the science of Kabbalah we correct only ourselves: The group as well as the entire world, everything exists within me. It is unacceptable to think otherwise since the above principle forces me to correct myself exclusively. I will not waste my energy and time on making mistakes while trying to correct the world and other people.

This principle acts in regard to all of humanity in general as well as in regard to the group in particular. Consequently, we gradually reveal the truth: A person needs to correct only himself, and thereby the whole world will be corrected, from the innermost to the outermost circles. “A human being is a small world.”
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From the 3rd part of the Daily Kabbalah Lesson 10/13/10, Talmud Eser Sefirot

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There is nothing new in the world, we only reveal everything in relation to us as we are on lower degrees. If we were on a higher degree, then a phenomenon would not have to be realized in the material world because we would have already perceived it on the spiritual level. Once we understand what it is from the informational gene (Reshimo), there is no need for the realization even on the spiritual level.

When man requires greater materialization, however, it speaks of his low degree. That is, the realization of an action indicates a lack of perfection.

In reality, there are no new discoveries. What happens is that we ascend to higher degrees, gradually revealing the higher roots of the phenomenon that we have discovered today. It is like saying: “Wow!” as you climb the stairs and look out the window. With each step you say, “Wow!” continuing to look out the window while you ascend higher and higher. This is what we call a revelation!

In other words, there are no revelations happening outside of you. You develop, and then something becomes revealed to you. No wonder Einstein used to say that he feels like a child playing in a sandbox or with pebbles on the beach.
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From the Daily Kabbalah Lesson 10/8/10, “From My Flesh Shall I Know God”

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In essence, we represent souls rather than physical bodies even now. The Creator created the desire to enjoy, and there is nothing else besides this desire. If we sense certain corporeal matter, it is not because another separate reality exists. There is only desire which feels itself in a physical body. It is the same soul which feels only itself and only within itself. It does not perceive anything outside.

For this reason the soul feels itself as existing in its corporeal body, seemingly surrounded by other, similar bodies. This is how I perceive myself and the surrounding reality since I am enclosed inside myself with my ego. As soon as I begin to acquire new desires and perceive properties outside of myself, I begin to see reality in a different way.

The reality which I see outside of myself is called the “Upper World.” How do I exit out of myself (from my ego) and see the existence outside of myself? I have to connect with other souls, with my friends. Within this connection between us, in greater unity, we reveal common sensations and manifestations called “the spiritual world.”

Therefore, when we read The Zohar, we have to remember that we all desire to reveal the Upper Light, to reveal everything described in The Zohar. It conveys to us the states and pictures which talk only about the connection between us and its various forms. That is the entire reality.
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From the 2nd part of the Daily Kabbalah Lesson 10/15/10, The Zohar

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