The reality in which we exist has no time. All of the changes of time, space, actions, and everything that happens to us including our own transformations are all based on our changeable sensations, while nothing changes outside of us. We would not feel any changes without the changes in our desires and intentions.

In reality there is nothing but the desire with intention and opposite to it, the Upper Light that remains at absolute rest. As this desire changes, it experiences different forms and shapes. Presently, we are experiencing the sensation of ourselves, and this is also the desire that perceives itself this way.

This desire goes through different states, one after another, in the order of cause and effect, from the beginning of its development to the end. This entire development is only realized in relation to the desire; there are no changes outside of it.

Therefore, the entire wisdom of Kabbalah speaks only about the way the desire perceives its reality: the location of this desire, why it is there, and who it is connected to. This is its entire life. The wisdom of Kabbalah reveals to us all of the events that happen to the desire, explains this entire process and especially the last stage of the desire’s development.

This last stage is a conscious step, when the desire develops together with its intention and they attain a state where they begin to perceive their own reality. A certain force arises in them, a special property of perception, which enables the desire to rise over it and watch itself from an external and objective point.

Then the desire establishes that it actually exists; it changes and moves towards something, existing in connection with someone unknown for now, and there is a purpose to its development. It begins to think about the future state which it does not yet see.

All of this happens because the so-called “point in the heart” develops in the desire on the last stage of its development. From this moment on, the desire begins to identify itself more and more with this point; it connects with it, values it, and moves outside of itself more.

In other words, instead of paying attention to the things that the desire has or doesn’t, to the degree to which it is filled or empty, it begins to see fulfillment or its absence as the means to identify itself more with the point above the desire referred to as the screen or intention, Creator, or unity. This is how the desire develops.
[22346]
From the Daily Kabbalah Lesson 9/29/10, Shlavei Hasulam, Article 25, 1991

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When I develop my point in the heart into a whole spiritual vessel, within it, I begin to sense the concealed part of reality. That is when I begin to truly identify myself with this newly revealed part of the universe. I feel that I live in this new dimension and receive a greater impression from it than from the corporeal world.

I begin to perceive sensations in my spiritual body, the soul, much more strongly than corporeal sensations (sight, sound, taste, smell, and touch). And even if my body dies, I do not feel it as a loss for I now sense a much more powerful reality, one that is eternal and perfect.

This is what we must come to. This is why it is said that the Torah “frees from the angel of death.” To the degree that we rise above our “undertaker” (our egoistic desire), we free ourselves from the very notion of corporeal death.
[22357]
From the 4th part of the Daily Kabbalah Lesson 10/1/10, Kabbalah Learning Approach

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Question: How can I tell whether I am reading The Zohar with the right intention?

Answer: You have to think about the conditions of revealing the Creator. The condition is equivalence of form, which means that inside of my desire to enjoy I will reveal the desire to bestow, the intention of bestowal, or an aspiration for bestowal.

I am waiting for my inner program to change from reception to bestowal so that I will start perceiving the different forms of bestowal that are coming to me. And this is the only thing I want.

Right now I am in an ocean of spiritual information, but I cannot perceive any of it. I lack the program to perceive it. However, if I aspire to it and desire to acquire it, then I advance and come closer to understanding it.

Everything I read in The Book of Zohar are actions of bestowal that take place in reality. This is the only existing reality, whereas our material reality exists only in our subconscious. It’s an illusion that we presently exist in.

The true reality is above this subconscious level, this imaginary reality, and it operates according to bestowal. Reception inside the desire does not even exist other than in our "dream."

Therefore, I desire to ascend above my sensations to the true reality.
[22421]
From the 2^nd part of the Daily Kabbalah Lesson 10/3/10, The Zohar

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Question: What is the difference between perceiving The Zohar and Talmud Eser Sefirot?

Answer: They use a different language. It’s impossible to understand The Zohar unless you discern the right picture behind every expression in it, with the picture being clothed in your desire or intention.

If I read an exciting novel that talks about the discovery of new lands, then I already have ready-made internal images of the still, vegetative, animate, and human levels of nature. Out of these forms I create a picture that the author describes, and the pictures we imagine are similar.

On the other hand, The Zohar describes adventures we have never experienced taking place in a world unknown to us. If I don’t have these spiritual forms (qualities and actions) inside me, then I don’t even know what I am reading about, as if it were written in a language unknown to me.

In contrast, Talmud Eser Sefirot describes more concrete qualities, actions, and events, where there are only two operating forces or desires: "for" and "against." In essence it is talking only about two qualities: bestowal and reception, which exist in different interactions with one another. We can imagine them as forces of attraction and repulsion, as well as their interaction.

Of course, this is simpler and less confusing than the descriptions of The Zohar. Talmud Eser Sefirot constantly shows us the need for the screen, the force of bestowal, whereas The Zohar projects pictures of the Upper World onto our matter (desire).

It’s as if there is a movie playing somewhere very far away and I cannot make it out. As I try to see it, I ask myself: Which instruments or tools do I lack in order to bring this picture closer and feel it? This aspiration evokes the influence of that far-away picture upon me. If my aspiration is magnified many-fold through my environment (the group), then I really feel this picture coming closer.

Yet, the redemption comes from The Book of Zohar because it contains the most powerful Light that Reforms.
[22432]
From the 3^rd part of the Daily Kabbalah Lesson 10/3/10, Talmud Eser Sefirot

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Everything originates from the Upper Force. All this confusion of “I” and “the world” is driven by a single force of “There is none else beside Him,” and everything happens in order to bring me to its revelation.

The phrase “There is none else beside Him” bears a warning that everything that happens to us is caused by a single force. Every given moment “twists” us around so that we begin to unveil this force, whether it happens in a good way or not.

Good and evil are relative. It is feasible that sometimes He distances us from Himself through successes and draws us closer to Him through afflictions. However, if we recognize that everything comes from Him, then anything in this life becomes a method of connecting with Him.

There is me and the world around me which is, in fact, a demonstration of the Creator’s attitude to me. I have to reveal Him by using this world and initiating a dialogue with Him. However, before I begin to understand Him, He will continue influencing me from the “outside.” He speaks with me in the language of bestowal, but I am still “inside.” and so far, I can only speak the language of receiving.

I am tied up within my ego. Even though the world around me represents the Light, I have no clue about it and continue to accept it in the way my egoism prompts me. If I manage to change myself, I’ll realize that this world is the World of Infinity. Everything depends on the observer (see Baal HaSulam’s article, “The Creator’s Concealment and Revelation”).

I view a terrible world around me because I am terrible, yet if I transform myself, I’ll see that it is perfect and eternal. Many Kabbalists who succeeded in correcting their perception by altering their receiving qualities into bestowal tell us about it.

I cannot properly treat this world the way it appears to me because I see it through my false properties. At the same time, I can change my properties and attain bestowal beyond my ego. Then, I’ll see everything in a different way. The world will look different through new properties that I will eventually obtain.

This is called a “new perception of reality.” The world is not a permanent picture; all depends on the observer. It is said that everybody evaluates the world to the degree of their own faults. This world simply serves as a “wrapping” around the real world, although it is all that I can sense at this moment. Later on, I will discover that it is a space full of bestowal and love, and I’ll view them as clearly as I presently see the current “reality.”

All I have to do is to change my receiving properties into bestowing. Thus, I will perceive the “next world.” How do I do this? For that purpose, we have the teacher, the group, and the books.
[21762]
From the 2nd part of the Daily Kabbalah Lesson 9/22/10, Baal HaSulam, Letter 51

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Question: In our world people hate and love each other, give each other gifts or kill one another. But what happens in the world of souls?

Answer: The souls have only one objective: to unite until reaching total adhesion, similar to how separate drops of water merge into one drop. It’s impossible to differentiate between them and a new essence is formed – mutual bestowal.

The material world is the part of the broken desire which becomes corrected only at the very final correction. In the meantime, we reveal love above it.

Wherever there is love, every person loses the sensation of his self. He becomes included in others unboundedly by unifying with them completely. However, the previous hatred preserves its “negative” qualities.

It is similar to the paradox in quantum physics where one particle can be in two places simultaneously. It is not because it moves from one place to another with infinite speed, but it is actually located in two places at the same time even though it is just one particle! How can that be!?

Eventually we will reveal that there is just one particle everywhere, in the whole universe, and it is everywhere simultaneously. If we accept the fact that there is no speed and one particle can be present in two places, then we can also accept the fact that it can be at an infinite number of places.

Besides, it has no form because a particle’s form depends on where we discovered it. So it turns out that there is nothing besides just one point which the Creator created “from absence” (Yesh Mi Ein), and everything else is a derivative of it!

Therefore, the closer we come to spirituality, the more we will see that there is no way of talking about spirituality other than through the language of Kabbalistic books.
[21983]
From the 4^th part of the Daily Kabbalah Lesson 9/26/10, “600,000 Souls”

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The wisdom of Kabbalah speaks solely about the desire. As for the Light, there is nothing much to say. It is static and exists at absolute rest. It only bestows and has only this single property of bestowal. If you wish to receive from it, then your actions must be similar to it. The Light doesn’t change; rather, it is your desire that causes it to act upon you.

It is similar to a source of energy. I can come closer to it or move away, approaching it from one or another direction. As with the sun, we can be burned by it or use it for our benefit. And like the sun, the Light is absolutely constant. You can pray or scream to it, but it will not change.

All transformations take place solely within you, regardless of whether you lament or give thanks. In accordance with your changes, you receive different results from its effect. The Light doesn’t change. You discover a fixed, motionless field. To the extent of your inner changes, you discern how to feel its various states. And yet, it is you who experiences the differences, whereas the Light remains the same.

The Light is like the sun that never ceases to shine. You may use its energy as you please: to heat, to cool, and so on. The energy itself has no form, and you are the one who defines it.

So it is with the Creator: “Good Who does good to the bad and the good,” to everyone who desires it. Does He do good to the bad as well? Yes, He does. However, since their properties are inverse (opposite) to those of the Creator, then to the degree of their incompatibility with Him they receive blows instead of good. This helps them to realize the evil of egoism and gradually changes them.

However, there is a better option: to receive instruction on the correct use of the Light. Accordingly, Kabbalah allows us to change ourselves under the effect of the Light, quickly and easily.
[21662]
From the 4th part of the Daily Kabbalah Lesson 9/20/10, “600.000 Souls”

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Question: States on the spiritual path are described, but how does one go from one state to another? What is the method of transition?

Answer: The method is very simple: Nothing changes in reality. There is only one unchangeable reality, and as my attitude towards it changes, reality changes in my sensations.

The Giver is unchangeable, nature is unchangeable. All of the changes happen by man changing his attitude towards the world. Even psychologists advise not to wait for the world to change, but to change oneself.

The Upper Light can give you a new attitude towards reality, and you will see for yourself that everything depends on you. Just do not take this situation as undesirable and difficult work, but on the contrary, treat it as your chance to control your life. After all, if everything depends on you, and you have the force through which you can implement actual changes at your disposal, then this is wonderful! Naturally, certain efforts are expected of you, but through them you become the center of the universe!

A small person, who thinks that he depends on nature and everyone else, himself begins to change and changes his perception of reality. Everything is in his hands.
[21605]
From the 3rd part of the Daily Kabbalah Lesson 9/20/10, “The Greatness of a Person Depends on His Faith in the Future”

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Question: Why do I need a group and unification?

Answer: The Creator cannot be felt other than inside the desire He created which becomes similar to Him in spite of its initial quality. What we call the Creator is not Him (Atzmuto – His essence), but our perception of Him through our similarity to Him.

Question cont.: How do I know that my perception of Him and He are the same thing?

Answer: We can feel only 1) matter and 2) the form of matter, but not 3) form outside of matter and 4) essence. Therefore, we can only talk about what is clothed in us and felt by us according to the principle, “I will know You from Your actions [upon me].”
[21581]
From the 3rd part of the Daily Kabbalah Lesson 9/20/10, Talmud Eser Sefirot

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At first Nukva does not have a desire to receive the Light because it is just a point in relation to Zeir Anpin (it is behind Zeir Anpin’s chest). But then Nukva starts to grow and to receive the Light in order to build its desires (vessels, Kli). The Light comes from Zeir Anpin to Nukva, and thus Nukva builds itself up by virtue of its connection with Zeir Anpin.

They connect “back to back,” at which time Nukva goes through its formation, the formation of its screen or the forms of bestowal that Zeir Anpin teaches it. By adopting these forms, Nukva acquires more desire and force and is then able to become befitting and similar to Zeir Anpin. Nukva becomes Zeir Anpin‘s “wife,” and they (creation and the Creator) unite “face to face” where she receives fulfillment from Him.

However, creation can never become the Creator. It has to become similar and equal to Him! One thing cannot become another; it can only become similar to it. This is sufficient, and we don’t have a need for anything more!

We don’t know what will happen afterward, after the final correction, Gmar Tikkun. Right now it’s impossible for anyone to imagine this. Possibly, when we get there we will reveal completely new possibilities, similar to how a person in our world is now suddenly beginning to reveal the spiritual world, making this entire world of ours seem like a tiny grain of sand compared to the spiritual universe that is opening up before him.

That is how enormous the spiritual world appears to a person in his impressions, sensations, fulfillments, and attainments. It’s as if a person is born anew and perceives everything that happened to him in the past as nothingness. It’s even smaller than a drop of semen compared to a grown-up person because that drop belongs to the same material world and it already contains all of the information about the future person; all it has to do is develop. In contrast, something completely new is born in the spiritual world. The spiritual world means a new perception of reality where instead of perceiving egoistically, inside oneself, a person comes out of himself and perceives on the outside.

Perhaps after the end of correction, we will break through to another dimension, which we cannot imagine right now in any way. We can’t even imagine the spiritual world even though we have all kinds of tools to perceive it, including the Torah, religion, and Kabbalistic texts. However, there is absolutely no evidence of what will happen after the end of correction. Kabbalists do not say even one word to give us a hint about this. They only tell us about the path of correction, but no one talks about what will happen after we become equal to the Creator.

The Zohar strictly confines our research to just the matter and the form clothed in matter. We cannot ask about the abstract form and the essence because we do not have the instruments with which to research them in order to receive the answer.

From the 3^rd part of the Daily Kabbalah Lesson 9/14/10, Talmud Eser Sefirot

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