All our work in terms of free will is conducted in the concealment of the Upper Governance. This period is described in the Introduction to The Study of the Ten Sefirot, Item 53: …"The reward is according to the pain.” Since His Guidance is not revealed, it is impossible to see Him but only in concealment of the face, from behind…and might doubt…In this manner, one is always left with a choice to either keep His will or break it. This is because troubles and the pains he suffers make him doubt the reality of His Guidance over His creations….

Imagine that you see through the prism of your egoistic desire a person standing in front of you. There are the Creator and me, and in between us stands my egoistic nature. It is as if a kind, good person is approaching me, as if he is a doctor holding a syringe in his hand to give me an injection, and I am a little child. I am looking at his kind smile and the syringe that he is hiding in his hand, and I freeze in horror. Yet, he is coming closer and closer, it seems, to hurt me.

Get the picture? That’s the state we are in. We need to get acquainted with Him, understand Him, and sense His intentions, even if He may want to give us an injection. We have no other choice if we are ill and need to be healed (corrected).

Why did He arrange everything in this way? He did so precisely in order for us to know Him; otherwise, it would be impossible. The benefit of the Light can be known only from the darkness.

Then, you understand that all these imaginary terrible pictures – the injection, this entire world with its suffering and evil – are merely the pictures drawn in your egoistic substance. Reaching the degree of faith means rising above this substance and not feeling it any longer. You will realize that all of that was a childish fantasy which in reality never existed. The Light, the kind attitude of the Creator, seemed to your egoism as a painful injection. Like children who are scared of syringes, so were we afraid of Him.

From the 3rd part of the Daily Kabbalah Lesson 6/10/10, Introduction to the Study of the Ten Sefirot

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The Zohar, Chapter “VaYigash (Then Judah Approached),” Item 120: …Also, it is written, “I will go down to Egypt with you,” meaning that Divinity went down to exile with him, and wherever Israel exiled, Divinity exiled with them.

It wouldn’t be an exile otherwise. Exile means that you feel concealment. You feel that spirituality (the Creator) exists, yet you sense His reverse side. It shines to you in a way that allows you to feel the Creator’s presence, but in a concealed form. That is when it is called exile.

If your sensation of the Creator’s concealment is absent, this is not exile. As far as you’re concerned He simply doesn’t exist, meaning you exist at a level below spirituality. Exile is a spiritual sensation which is above the level of our world. Therefore, we cannot say that people in this world are in exile.

However, if you know that something spiritual ought to be here, if you have that feeling or are somehow familiar with what is concealed, then you are in exile. This is a connection that shines via its reverse side, in a black light instead of white. It follows that “Israel in Egypt” is a spiritual degree. They have a Light, a special illumination, so they are not detached from spirituality. Whereas we are “like mortal beasts” if we have no sensation of exile.

Today, as we read The Zohar, we gradually awaken from our beastly existence, and the reality of our exile is slowly becoming apparent. It is no small feat to ascend to the level of exile. For that you need to truly feel the concealment, the striving (desire) for the spiritual world, to discern from the darkness Who it is that is concealed from you, and how you can grab onto Him.

Exile is a spiritual degree which is the reverse side of the same degree of revelation. The sensation and work of this reverse side is part of the Creator’s work.
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From the 1st part of the Daily Kabbalah Lesson 6/9/10, The Zohar

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When the time comes to attain the Creator, He slightly opens Himself to us, showing us His kindness. Later on, He increases our egoism and it makes us feel like He is not good to us. In this way, the Creator invites us to raise above our egoism and acknowledge that “Everything is good; it is me who feels bad inside my egoism. If I manage to rise above it, I will see that everything is good.”

Afterward, the Creator reveals more of His kindness to us, which allows our egoism to grow even more, and then He hides behind it. We feel bad again, but have to rise higher beyond egoism by “faith above reason” and understand that we see evil only through our egoism. Meanwhile, His rule is always benevolent.

In other words, the higher we rise, the greater the concealment, but each time we possess more power to rise above our egoistic desires and realize that concealment exists only in respect to our egoism. When we transition to bestowal, the concealment disappears. To be more precise, the concealment doesn’t really disappear; rather, we rise above it.

All the stages (double concealment, single concealment, and revelation) are created by us against the simple, even Light. If we want to receive the Light, we have to raise above the ego and receive it over the screen, that is, into a desire to bestow. To reveal the desire to bestow within oneself amounts to revealing the Creator.

However, to be in concealment means to lack the revelation of the Creator or the property of bestowal. Do we suffer because we don’t have the property of bestowal? Such suffering indicates the degree of one’s concealment. So the question is does the concealment intensify or diminish as we advance?

We grow and concealment gradually disappears, which results in more revelation and less concealment. Yet in terms of its quality, concealment is stronger and we suffer from it more. I correct part of my desire and, by becoming similar to the Creator, attain revelation. But in other parts of my desire I remain in concealment. That’s where I feel how much I need Him and He hides from me because I am uncorrected.

The higher I rise, the greater the revelation and the more the concealment is diminished. If only 10% of the concealment is left, then I will suffer much more within that 10% than I suffered when I was at the bottom and 99% was concealed from me. With the strength of 90% revelation, my “dirt,” which is almost sterile, looks terrible to me because now I see what I am still lacking. So, the level of concealment decreases, but the sensation of its evil grows until we attain complete revelation.

From the 3rd part of the Daily Kabbalah Lesson 6/9/10, Introduction to the Study of the Ten Sefirot

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A question I received: What kind of game is it?  Is it to perceive the friends as the greatest?

My Answer: It is not a game; it is breaking through the concealment. My egoism conceals me from the others and the others from me: It doesn’t allow me to see the entire World of Infinity. Right now I am in the World of Infinity, but what I see is quite a gloomy picture. My egoism paints a picture of ugly, stupid, lazy, lying people. But in reality, it is all wrong; this picture resides in me within my egoism. If my own children, whom I love dearly, were next to me right now, how would I view them? They would look perfect to me because “love redeems all sins.” I would still love them with all their flaws.

Only my ego is to blame; I see nothing beyond it. In the back of my brain, I have a screen. I seem to view the world through my eyes, but it enters through the prism of my egoism and is projected on the screen in my brain. Everything depends on my attitude, and how I attune myself to see it. So, I have to attune myself to the group in such a way that I see them all as the greatest people of this generation, completely corrected.

Is it a game? No, it is simply annulling the deception of the ego. It is a rational act. Beyond me, there is the World of Infinity, and I already reside in it, right now. If you peel off all the shells (Klipot), which distort the World of Infinity to this mediocre, inverted state, you will perceive Infinity.

First, try to pretend. Let’s make an effort. Try to see us as fully corrected, big, and united. Through this action, we will draw a very strong Surrounding Light, and it will correct our nature. Instead of egoism, we will attain bestowal. This is a very simple principle, and it is absolutely real; there is no mysticism here. We are trying, through our own effort, to see ourselves in the corrected state, and in that degree, we will receive an inner strength, which is contained in this corrected system. Our desire pushes it to act. These are the practical actions toward correction.

From the 4th part of the Daily Kabbalah Lesson 6/10/10, “The Importance of the Association

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A question I received: Is the purpose of reading The Zohar to develop our sensitivity to what we feel in our five organs of perception? Does it develop our consciousness of the vision of this world?

My Answer: Absolutely not! While reading The Zohar, I forget about this world; I don’t see or feel it. I am entering the system of Upper Governance and Supervision, reading about, studying, and trying to perceive it, meaning to connect to it in my sensations and mind.

I am trying, to the best of my ability, to use all the names and appellations written in The Zohar. Essentially, the entire Zohar talks about Yeshsut, Zeir Anpin, Malchut, and the souls. Everything takes place between Zeir Anpin and Malchut, but The Zohar expresses it in thousands of names and situations.

Therefore, while reading The Zohar, I am trying to enter these spiritual states, but not draw them into our material world. Why do I need it? I must find myself in the spiritual one, sense how I clothe in ZON of the World Atzilut, identify myself, and merge with it in all my desires and thoughts.

I need to try to always see all that is happening in a singular body of the common soul, because it is all my qualities: Abraham, Isaac, Jacob, Moses, Joseph, Aaron, David, and all actions that the Zohar is talking about, Klipa and holiness, the steps of ZON of the World Atzilut.

But this world doesn’t exist for me, as it were. I don’t understand or feel it; I don’t need this imaginary world. It is written that we must rise to the level of the Upper World, and from it, after getting some understanding of the spiritual roots, we are able to study their lower branches in our world.

There is no need to be in the branches “just because.” In fact, it is prohibited to attach the Upper roots to the lower ones. It is called idolatry when you take the names and actions from the Upper World and try to see their effects in this world in the precise congruence of one to the other. It is banned because it is wrong. What does it mean “prohibited”? It doesn’t exist. It means to “make an idol for oneself.”

From the 1st part of the Daily Kabbalah Lesson 6/10/10, The Zohar

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“Preface to the Sulam Commentary,” Item.61. “A Great Rule in Time and Place,” Know that everything in the wisdom of Kabbalah that expresses time and place do not refer to the imaginary time and place in corporeality, since everything in spirituality is above time and above space. Rather, “before” and “after” refer to cause and consequence. We refer to the cause as “before” and to the consequence as “after,” since every cause precedes its consequence…Аlso “above and below” and “ascent and descent” are measures of coarseness and purity of the desire because “ascent” means purification of the desire, and “descent” means the coarsening.

And when we say that a lower degree rose, it means that the lower one has been purified and became as pure as the Higher Degree. Hence, it is considered to have clung to it because equivalence of form attaches the spirituals to one another…Study them in this manner, that is, in spiritual meanings, according to the issue.“

Kabbalah uses the language of roots and branches, which uses words from our world to describe what takes place in the spiritual one, the Upper World. In the spiritual world, meanings of our world such as time, motion, space, distance, and direction don’t exist. But the very same names that we use to identify some objects and actions in our world signify, in the spiritual world, forces, qualities, and their actions.

Therefore, we need to do our best to try to imagine spiritual actions behind these words. Such efforts are very useful because they create a request (MAN), the desire, the need to understand and perceive the Upper world, and begin living in it. Through such actions we help ourselves to enter it.

Thus, in Baal HaSulam’s article “Introduction to The Study of the Ten Sefirot,” Item 155, it is written that even though we don’t understand what we are studying, due to our strong desire and will to understand the studied material, we draw the light that surrounds our souls. As a result, it brings to us qualities that we need in order to perceive the spiritual world.

It doesn’t mean that some new external picture is revealed to us. But our desire brings about a change in our perception, in our inner qualities, in which we begin to see what we are reading.

It’s all right if you don’t know what purification and coarsening of the desire means or what the ascent and descent of the screen is, but you must try to imagine this in the form of desires and intentions. This is all there is: a desire, its intention, and the Light which works on them. This is how I should connect these words with what I know and how I should be impressed by what is written.

This is already enough to connect with this system. Let it be incorrect; it doesn’t matter! What matters is my effort, my desire to enter this system however artificial it is. Granted, I don’t feel a sensory connection, but it’s natural, and Above, nothing more is expected of me.

From the 2nd part of the Daily Kabbalah Lesson 6/10/10, “Preface to the Sulam Commentary”

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In order to perceive reality correctly we need to bring together all the forms that are revealed to us. Only a person’s inner world exists. Infinity is not infinite distances; it is boundless unification! At a certain point a barrier emerges in this World of Infinity, determining how close you can be to me. That is, within this Infinity, an egoistic desire is revealed and it creates a distance between different parts.

This distance between desires, between the ego is imaginary. And as a result, the worlds begin to be spread from Infinity downward, meaning that a sensation of distance between different parts emerges in the same place. This is called a descent of the worlds or intensification of the concealment among us.

After all, this distance is not physical but sensory. We need to transition to a more internal perception. We should realize that I can be physically close to or distant from certain people while feeling that they are either close to or distant from me; one factor is completely independent of the other. In spirituality, this imaginary world of distances does not exist, only feelings do. We measure sensory perception in Sefirot, Partzufim, and the worlds according to equivalence of properties between spiritual objects or desires.

On the one hand, certainly there are differences between desires as they are each different. But on the other, they are similar to each other since they strive to be together regardless of their unchanging natural differences. Only this “distance” is measured in spirituality, and it is only this “closeness” in intention that we aspire to achieve.

Despite the differences among our initial desires that are so infinitely distanced from each other, through the screen and the Reflected Light (mutual bestowal), we will achieve a common aspiration to become close. We will reach sensory unification which will be infinite and devoid of any boundaries. In our desires we will feel infinite, physical distance so to say, while in our sensory aspiration to be together, we will step over this boundary and feel our infinite, boundless unification where we all exist in one point.

These two forms of measurement should coexist together and provide intensity to our unification and adhesion. One form is the infinite distance that separates our desires which are opposite to each other, while the other one is endless, boundless unification of everyone, in one point in a common intention and aspiration.

From the Talk about a New Internet 6/4/10

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Kabbalistic books tell us about our future states that we have to discover within ourselves by ascribing them the names of the spiritual worlds, Sefirot, and Partzufim. By combing our desires to achieve this, we will create a demand for correction that will draw the reaction of the Light. It will add the intention of bestowal to our desire, and we will start perceiving what the Kabbalists describe to us.

All these future states that we wish to attain and sense – AB, SAG, Abba ve Ima, Zivugim, and Partzufim – relate only to the connection between us, that is, to various types of bestowal. This connection begins at the level of this world (this is what our current connection is called) and extending over the steps of the spiritual worlds, reaches the connection called Infinity (limitless connection among everybody).

Infinity means the absence of boundaries when all souls are corrected to such a degree that they unite as one whole. Although we’re not in this state yet, it should be our immediate goal. We should aspire to be as “one man with one heart” and anticipate it happening.

It’s very important to transition from the external perception to the internal one where all the worlds and everything that there is exist within a person. We don’t understand what “within a person” means, so we imagine geometrical space, but we should constantly work on the correct picture. In the beginning of the path, a person imagines his inner work, spirituality, and the group in a very peculiar way. However, as he advances, he should assure that all the pictures, forms, approaches, transformations, and the goal itself align themselves into a single point. Besides this point, there isn’t any other space.

Thus, you begin to imagine everything only in the point of your perception, and thereby return to the point of creation, “Yesh Mi Ain” (existence from absence). This is not a fantasy. In fact, now we are constantly living in a fantasy for everybody exists in his own imaginary world.

From the Talk about a New Internet 6/4/10

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A question I received: If Kabbalists wished to tell us about the Upper World, then why do they describe it using the words of our world and thereby confuse us?

My Answer: Kabbalists communicate with us in the “language of branches.” The science of Kabbalah is written for those who have a point in the heart, meaning for the people who yearn to reveal spirituality, the Upper World. They don’t know what it is, but nevertheless aspire toward it.

You can take a Kabbalistic book and read it as though you are reading about something existing in this world. Yet by doing so, try to constantly imagine that whatever you are reading about exists in the Upper World in the form forces and properties, reception and bestowal, and nothing else. This is why Baal HaSulam defines each word of our world by providing its meaning in the Upper World.

If I aspire to see this picture, then where is it? It’s not somewhere in the heavens; it’s within me. That is, a Kabbalistic book talks about my inner forces, about the world within me. In general, the book talks only about me; everything exists within me: people and animals, the sun, the moon, and the spiritual Partzufim.

However, when I imagine all of this within myself, I also have to wish for the Light to come and correct this picture within me, to let me see and feel these forces of love and bestowal. I desire to reveal not only this bestowal, but also the force that governs it all: the Creator.

To achieve it, I have to imagine that the people surrounding me in this world also exist within me. There is nothing else; everything is merely my inner forces. Start imagining that you now connect with all of these people, that is, with all of these forces within you. When you begin to constantly work with the book in this way, it will direct you toward bestowal. This way you will awaken the real picture and draw it closer to yourself. This is called “attracting the Light that Reforms.”

A Kabbalistic book not only helps us reveal what exists within each of us, it also teaches how to sharpen our vision so as to reveal all the worlds, the entire universe, and all of reality within ourselves. There is nothing outside. That’s why Kabbalah is called an inner science.

From the 3rd part of the Daily Kabbalah Lesson 6/7/10, Introduction to the Study of the Ten Sefirot

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In order to understand and feel where we are, we have to grow spiritually. In the material world, a drop of semen starts to grow in the mother’s womb and then, after coming out into this world, continues to live in a larger space, ultimately becoming a human being. Similar processes take place in our internal spiritual development.

At a certain stage of our earthly lives we begin to sense a drop of spiritual semen that is called “the point in heart,” a desire toward spiritual development. This means that the point has unwrapped itself. We didn’t exist in this world before our parents gave birth to us. Similarly, we are brought to spiritual birth by our father and mother (also called “Abba ve Ima” in Kabbalah).

Spiritual growth happens under the influence of a force called the Upper Light. It leads us through concealments and revelations of the Light. It “shakes” us by revealing itself and showing us reality and then hiding it from us again. It plays with us and  increases and decreases our aspiration toward it. The Light influences us by altering the states we go through: good and bad, and in clarity and confusion. If our reaction is right, we develop: one more moment, one more day, and one more week.

Our development can last for thousands of years or we can complete it in a year or two. Everything depends upon the individual. All we need to know is how to react to the force that triggers our development, and to start connecting everything to one source: “There is None Else Besides Him.” He hides behind our visible wrapping of reality.

I start to discern Him and dig deeper into this reality. I do this in order to feel this power and understand how it works through all the “coverings” of this world including: close friends, strangers, nature, and even myself when it changes me internally.

With the internal changes, I begin to sense myself as a black box that understands and feels to a small degree the influences it undergoes. I begin to understand that my only task is to react to what’s happening to me. Impulses come from a visible reality, from those who are close to me, from strangers, friends and enemies; all of them are shadows that block the Upper Force from me.

If I manage to connect with the Creator through this concealment, it is called “a shade of holiness” since I build my relationship with the Creator through the resistance of concealment. At this point I begin to understand the show He is playing for me, and through it, I attain Him.

From the 1st part of the Daily Kabbalah Lesson 6/4/10, Shamati #8

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