Question: What does a Kabbalist who has reached the final correction feel?

Answer: In the state of the final correction (Gmar Tikkun), enormous changes are constantly taking place. A soul exists in ascent and descent “simultaneously” since it feels these two opposite states as identical, as one. The two extremes are united in the soul as one whole because a person has corrected his perception of them and feels them as one occurrence.

However, as we ascend to the World of Infinity, “transitions” from emptiness to fulfillment do not cease to exist, but instead turn into a comparison of the Creator’s initial opposite acts: “existence from existence” and “existence from absence” (Yesh Mi Yesh Ve Yesh Mi Ain). And I, a human being, unite them within myself, adding to the Creator’s act.

This is what dictates the necessity of creating man: He needs to unite these opposites in himself and discover “existence from existence” out of “existence from absence,” that is, reveal the Creator.

From the Talk on The Light that Reforms 9/8/10

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Question: Why do we strive to achieve balance and absolute rest ingrained in our root, the World of Infinity, if you say that there, too, we experience ascents and descents, emptiness and fulfillment?

Answer: In the World of Infinity ascents and descents happen with infinite speed and frequency. This is exactly why we call this state “absolute” rest. The creature is alive only under the condition that it senses itself and its surroundings, and the sensation is built out of the “contact” of two opposite forces. It is said: “The sensation of Light originates from the sensation of darkness.” We perceive the interchange of various phenomena that are in “touch” with each other through their opposite qualities, such as “shadow and light.”

The state of Infinity means that the creature senses everything within itself simultaneously, and this is why such a state is considered “absolute rest.” This means that the creature exists at an infinitely high frequency of comparisons, contrasts, and judgments, all of which represent sensations.

This continuous frequency in particular allows the creature to be in all places of infinite space simultaneously. The sensation consists of impressions of deficiency and fulfillment (descent and ascent). The more often they happen in the creature, the higher the creature is on the ladder leading to perfection. The ability to be everywhere at the same time (with infinite frequency) means that we fill up space and sense rest. This is the End of the Correction of the Soul (Gmar Tikkun).

Quantum physicists haven’t yet discovered the fact that it is impossible to stop the movement of simple particles because it causes matter to disappear as they cannot exist without movement. Even if they managed to stop the particles, they would vanish since matter only exists in constant motion between two states: “emptiness or fulfillment.” By the way, quantum physicists confirm that a quantum can be in two places (states) at the same time.

Rest is not the absence of movement, but rather a continuous movement, which allows us to be in all places at the same time. Infinite speed doesn’t mean that I transition from one point to another instantly, but that I am in both at the same time. This is real rest.

From the Talk on The Light that Reforms 9/8/10

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The key is to reveal the first point of the soul: the property of mutual guarantee. This is similar to the state of  a body awakening from unconsciousness. That is the state the broken soul exists in. Such awakening of the soul may occur only when it is impacted by the Upper Light (Ohr Makif, the Surrounding Light) and is filled with the Upper Light (Ohr Pnimi, the Inner Light).

There are questions concerning our world: What is the secret of life of the material body, and where does life come from? We could collect and connect all the necessary body tissues in a laboratory, but how do we light the spark of life in it so it may live? The source of life is not in our hands; we only manipulate the body while it is alive.

But where in the bodily tissues does life reside, the force that makes the body alive? We cannot create vegetative matter from still matter, nor can we make animals from plants, and humans from animals. That is because the life force expands from its concealed plane.

This life force can be revealed in mutual guarantee as the inner force of our oneness, if we desire to annul alienation between us and attract the force of the Creator. This life force is regarded as “the Creator.” When it becomes revealed to us, we start to understand to what extent all our previous existence has been just an outermost wrapper on this force.

From the Daily Kabbalah Lesson 9/12/10, “The Arvut (Mutual Guarantee)”

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Everything that The Zohar and the wisdom of Kabbalah talk about are forms or types of the connection between us. The Creator or the Upper Light has no form; we cannot feel Him. The types and forms of connection of bestowal and love between us by being equivalent to the Light, give the Light form, color, and gradations of qualities. I can distinguish and “pick up” the Light in my own qualities to the extent that they are similar to Him.

Therefore, whatever we read about in The Zohar always refers to types of connection between souls. We reveal the Light according to the forms of connection that manifest between us. Otherwise the Light is impossible to “pick up” (reveal). “There is no Light” if I don’t paint it with different colors. The Light that comes to me should necessarily be colored as the seven colors of the rainbow. Without this, I, as a created being, will not see it; I will be unable to sense or perceive it.

Suppose that there is a prism to which simple white light is directed. As it is refracted through it, it separates into the seven colors of the rainbow, from red to violet.

This is what is done by Zeir Anpin of the World of Atzilut: It brings the Light of Bina from above, breaking it down into seven colors. And I, Malchut, act the opposite way (through the screen): I gather all these lights/colors together, bring them back (Ohr Hozer, the Reflected Light) into the “prism,” which results in one Light.

I don’t feel the simple, white Light which comes to me since it has no color. However, I gather all seven colors that come from Zeir Anpin into Malchut in me and feel the initial simple Light. Malchut is called the “gathering” since it gathers together and incorporates all seven Sefirot of Zeir Anpin.

By making itself similar to this “prism” that splits white Light into seven colors, Malchut once again achieves white Light. This is how it feels or imagines this Light. It does not receive white Light, but by making itself similar to it, it can achieve it and merge with it, according to the rule of “I will know You from Your actions” (MiMaaseicha Ikarnucha).

From 613 actions, our corrections, we build an “image” of the Creator. After all, the Creator does not have an image; we create it from our qualities.

From the 2nd part of the Daily Kabbalah Lesson 9/8/10, The Zohar

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The wisdom of Kabbalah speaks about my ascent to an Upper dimension. What does “ascent” mean? The Kabbalists say: “You exist in an Upper dimension but do not feel it. You have to reveal yourself existing in it.”

I exist in two dimensions. One is at the level of “this world,” where I reside in my physical body. The other is in an Upper dimension, where I exist in my spiritual body. This spiritual body, a desire to bestow, is concealed from me, and I know nothing about it. Opposite to it, there is the Upper Force called “the Creator.”

Opposite to my corporeal body, there is Nature. In the reality of “this world” I feel bad, which pushes me to uncover the Upper reality, my existence as “the Soul and the Creator” instead of “the Body and Nature.”

Kabbalists say that I have to discover the Upper dimension because that is where the governing forces reach me, and I along with my entire future depend on them. If I ascend, then I find out why I exist, who I am, and what happens to me. I reveal the meaning of my life and how to change everything for the better. These questions push me toward the Upper dimension.

When I start reading The Zohar, The Study of the Ten Sefirot, and the articles of Baal HaSulam and Rabash, I discover that they are talking about this Upper dimension. Conversely, if a person thinks that they are speaking of our world, then this view of the Kabbalistic texts is incorrect. This means that the reader makes an idol of the entire Torah by engaging in idolatry, and then it is forbidden for him to open these books. The reason being, instead of learning about the qualities of the Creator (loving  the other as you love yourself), such a person becomes an even greater egoist by thinking that the Torah teaches him how to perform rituals.

All “holy” books speak about the quality of sanctity (bestowal) and the Upper World (the acts of bestowal), whereas all ordinary books speak about the quality of reception and this world. Therefore, when I open a holy book, I yearn to enter the state of the author. He explains to me how to reach bestowal, never speaking of this world. After all, looking from above, this world is an illusion, “Olam HaMedume” (the imaginary world).

From the 2nd part of the Daily Kabbalah Lesson 9/7/10, The Zohar

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The Zohar, Chapter “VaYechi (And Jacob Lived),” Item 170: Upon the departure of one’s soul, all his kin and friends in the world of truth walk his soul and show her the place of Eden and the place of the punishment.

Question: People who have undergone clinical death speak of visions they experience, which in many ways are similar to what The Book of Zohar describes. However, these people don’t know the first thing about Kabbalah.

Answer: Understanding Kabbalah does not help a person see the spiritual world. The Upper World can only be felt in a corrected soul. Whether or not a person studies Kabbalistic books is irrelevant. The important thing is whether one wishes to correct himself.

We can look at clinical death experiences in two ways. On one hand, when a person falls into a critical state, it is a heavy blow to the physiological body, which is nothing more than the desire to enjoy. Our body only appears to us as something corporeal that takes up space, but in reality it is only the desire to enjoy a particular type of fulfillment.

If this desire feels emptiness or suffering, it naturally doesn’t want to feel the place (desire) in which it feels pain. It wants to reduce and restrict this place, to live less, to disconnect its senses, take drugs, and so forth. Any person feeling emotional or material suffering wants to restrict it, that is, restrict his perception of the world even to the extent as the desire to stop living.

But by feeling suffering and wanting to ascend, to escape this place that is full of darkness, pain, blows, wars, and diseases, meaning, to rise from the terrible suffering above this world, a person is essentially making a spiritual action. You don’t do it for the sake of bestowal or because you are drawn by spirituality, but because the suffering is pressuring you so much that it forces you out, like a pit popping out of  a cherry when squeezed, and you are led upward.

This is the path of suffering, but it is not advancement because in this you do not draw closer to the goal. In fact, you don’t even know there is a goal; you’re simply running away like a beaten animal from the stick. But either way, you rise above your ego, the desire to enjoy. You want to nullify it, thinking: “I don’t want anything, just leave me alone!”

Suppose you stole a billion dollars and were caught and sentenced to life in prison. At that moment you desire only bread and water and to be back home. That’s it! Yet prior to that you wanted a billion dollars! The desire reduces itself, as though ascending by “faith above reason.” It is ready to be in bestowal, to reject and restrict itself so that it does not feel the suffering that punishment brings.

And that is when people begin to sense the truth; a connection with the Creator becomes revealed to them, at least to some degree. However, it passes very quickly, and people are unable to fully take in or retain this state because they lack their own permanent Kelim (spiritual vessels). And so the feeling passes.

In 99.9% of the cases, the sensation of something otherworldly relates only to people’s psychosomatic experiences. Since they live in suffering, confusion, emotional cloudiness, and faulty internal systems, it’s merely their imagination.

The purpose of creation is not for a person to feel the spiritual world in a state of clinical death. We have to feel spirituality in a state of total soundness and function in it like the researchers that have knowledge, understanding, sensation, and power. We have to come to be like the Creator.

From the 2ns part of the Daily Kabbalah Lesson 9/2/10, The Zohar

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The Creator conceived creating a being that would reach His level and status, would understand all that the Creator had done, and feel all that the Creator feels. In other words, this being will become exactly like the Creator!

But in order to become equivalent to the Creator and remain a created being without having to dissolve in Him, the creature has to reconcile two opposing forces within: reception and bestowal. Besides, how can one comprehend anything without comparing it with its opposite? If am created in such way that I exist in complete harmony with the surrounding environment and total adhesion and oneness with all, then I am neither aware of or feel it.

A sensation comes in only as a result of some opposing force, when I am disturbed or lack something. It is this conflict that I feel. I don’t remember that I have a head until it hurts. If my ear starts aching, I feel that I have an ear. It is the same regarding my feelings involving the world around me. For as long as everything is all right, we don’t think about it for we don’t feel that which is around us.

Therefore, if a created being has to attain reality (both spiritual and corporeal), he must be in conflict with it. In all his feelings, attributes, thoughts, desires, and goals the creature has to oppose the Creator. And that’s how we are made, just as the Creator intended us to be.

He is the Upper Light, and we are the black point of desire, completely opposite to Him. Yet, it is impossible to evolve from the darkness alone which is opposite to the Light. It creates unbearable pain that doesn’t allow advancement. Thus, the Creator creates a specific reality: Malchut of the World of Infinity and the whole system of concealment (the worlds). This is done in order for us to gradually move away from this Infinity where we all exist in adhesion and within the Light and then descend into our current state of existence.

This entire journey was done for us; we didn’t have to suffer and feel it since well in advance (before we came into the picture) a system of governance was created: the worlds of ABYA (Atzilut, Beria, Yetzira, and Assiya). As to us, we appeared in the final stage of this system and experience ourselves as coming into this world and living in it. And we don’t feel being opposite to something and needing to find what it is.

But gradually, through minor disturbances and thousands of years of our development, the Creator evokes in us the desire for Him. Having completed our corporeal evolution, we arrive at the starting point of the spiritual one: the advent of the question of the purpose of life. From this point on, we begin our ascension to the spiritual world.

From the 1st part of the Daily Kabbalah Lesson 9/3/10, Shamati #50

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Excerpts from my upcoming book, A Guide to The Book of Zohar

The most complex and, at the same time, the most fascinating subject related to The Book of Zohar and life in general is the perception of reality. There are many waves around us that we presently do not perceive, such as radio waves. There is also an all-inclusive field of information. The field of higher information is called the higher nature or the Creator.

This field fills the entire space around us. We are capable of establishing contact with this field and receiving everything from it: feelings, understanding, knowledge, love, and also the sensation of eternal life and wholeness that’s inherent to it.

The whole purpose of the wisdom of Kabbalah is to teach us how to develop within ourselves the instruments to perceive this field of higher information. This is possible only via an inner transformation, and as we attain it, we become similar to this field: the Creator.

We exist in this field even now, but we are incapable of perceiving it.

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What makes our spiritual stimulator so special is its ability to completely abstract a person from his body (egoism) and all aspects of the material world. The system takes charge of practically everything that in everyday communication acts as an obstruction and prevents us from getting close to others.

It represents some abstract essence, which is not present in any of us, yet at the same time we all try to have it come into existence outside of ourselves, as our common whole. And since this essence is very weak, it is impossible to feel it in ordinary life as we communicate with other people because it is overlapped by our animate egoism, which is much stronger.

However, if we take care of it like it’s a “Tamagotchi” (a virtual electronic pet), if we consider it our common “baby,” then it will grow. At first glance, it is a completely irrational action that contradicts all the logical notions of the person who enters this virtual reality. But as a consequence of our common actions, we, on one hand, create an abstract commonality, and on the other, it influences us intensely and very vividly.

In other words, the force that is behind all our efforts to unite gets accumulated. This force is impossible to recognize, but it will manifest as a reaction to all our efforts. A participant in mutual efforts will individually feel its revelation. An outsider will just shrug in confusion.

It is impossible to explain its revelation to a person logically. However, we can invite everyone to participate and feel it. This is in fact the beginning of the Creator’s revelation.

This is why from the beginning and to this very day, it is so difficult for me to convince people to enter the “stimulator” for the first time and begin to participate in this process. A student needs to go by “faith above reason” in this regard and begin to work regardless of his conviction, doubt, and natural sense of reason.

But even for someone who is not a beginner, obstacles will arise again and again, despite the initial rejection of one’s egoism when he works on unification.

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