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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A question I received: Will my soul remember everything I learned in this life? Will I continue to learn Kabbalah and come to the group again in my next life?

My Answer: The only thing that a person takes with him from this life is the spiritual path that he went through; this does not vanish. After all, in regard to spirituality, we are, and continue to be in the same reality, but it is slightly hidden from us.

I am constantly situated in my soul, in spite of the fact that I don’t feel it, I continue to work with it and go through different states. All this occurs in my eternal soul. The fact that I now see physical bodies and this world around me is a “mirage” of my spiritual state.

If I work internally now, then I will begin my next reincarnation from a higher spiritual state, and I will come to a Kabbalah group faster and will be more successful in my studies. The entire previous path will remain within me in the form of spiritual genes (Reshimot); it doesn’t vanish. In the spiritual world nothing vanishes at all; things disappear only in our world because this whole world will eventually vanish. In the meantime, nothing that I have acquired through my egoistic desire remains, since the desire itself vanishes, only the external clothing remains.

Every time the soul goes through a new reincarnation, it builds an environment for itself according to its ability and the necessity to correct itself. Why do I exist in this environment and not a different one? It is because my soul requires this. No calculation is performed in regard to the bodies; they exist in connection with each other, in this world, in all of the situations that are necessary for the soul’s correction.

Meanwhile, the body is not taken into account. Actually, it doesn’t exist at all; it is a virtual illusion that presents itself to us in this form. In actuality, only the soul exists, but we are unable to feel it. And its development clearly determines what happens to the bodies.

Therefore, in the end of “Preface to The Book of Zohar” Baal HaSulam writes that only the correction of the souls will help us correct our world and perceive this corporeal life as more kind. All the offenses that occur in this world are a consequence of the necessity for the soul to be corrected. At the same time, there are no actions or corrections in this world: changes are only possible through the soul.

From the 4th part of the Daily Kabbalah Lesson 6/2/10, Article “Which Degree Should One Acheive?”

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The Zohar, Chapter “Tetzaveh (Command),” Item 114: There are five abstentions on the day of atonement—eating, drinking, bathing, lubrication, wearing shoes, and intercourse—to be assisted by the five upper sides, HGT NH, which the day of atonement, Bina, brought out, and which are her gates.

Since we must transition from the perception of reality in the egoistic desires to the perception of reality in the desires of bestowal, the authors of The Zohar (like all other Kabbalists), tell us about the various corrections we must make in our desire; we move from one rung to the next, in order to further advance each of our five senses toward spirituality. All five senses are connected with each other, and for this reason we always have a spiritual Partzuf, meaning a definitive perception of reality with limitations.

In order to transition from the current perception of reality to a more advanced one, we must increase our desire and attract the Reforming Light to it. In this way, we will build the next Partzuf that is our self on a higher level. We do this by opening more and more of the senses, the perception of reality. This is the way we advance.

All of the obstacles that the The Zohar describes, such as the “scapegoat,” the “five prohibitions,” and so on, are solely limitations. We perform these limitations according to the Kabbalists’ recommendations, and as a result, we come to corrections faster. After all, they tell us in advance what is worth doing on every step, in order to direct oneself to the perception of reality on a more complex, inner, and deeper level. Then, without fail, we advance with greater speed and certainty.
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From the 1st part of the Daily Kabbalah Lesson 6/3/10, The Zohar

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The Zohar, Chapter “Tetzaveh (Command),” Item 102: …When it was said, “Fetch two he-goats, one for Me and one for that delator, the Sitra Achra, so he will think that he has eaten from My own meal, and will not know of the joy of our other meal. He will take that part,” GAR of the left, which is sent to the desert, to the place of ruin, to give him back his dominion, meaning to the middle point of the ruined world….

We read in all the Kabbalistic books about actions that we need to do in order to reveal the real world by having proper vision and perception. For example, when I don’t know where I am, I try to make my senses more acute, I clean my glasses to clear the fog before my eyes. I try different things to help orient myself to the strange place that I can’t make out.

Kabbalists give us the same kind of prescription: the things that we need to do in order to clear our sensory channels: vision, hearing, taste, smell, and touch (five Sefirot), in order to orient ourselves in the new space and to be able to discern it. This is why The Zohar tells us that if there is a disturbance in our perception, the so called “GAR of the left,” then we need to stop using it, and “send it to the desert.”

In other words, The Zohar describes the way we are to work with our senses and what we need to do in order to become closer to the proper orientation in the space where we exist. Essentially, the entire wisdom of Kabbalah only speaks about attaining the perception of a new reality instead of perceiving this imaginary world.

After all, we’re not actually going anywhere, we don’t fly or move, we remain in the same place and state. We simply keep perfecting our senses. This is why Kabbalah is called the science of reception, the science of perception (in Hebrew, the word “Kabbalah” comes from the word “Lekabel” – to receive).

From the 1st part of the Daily Kabbalah Lesson 6/3/10, The Zohar

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We exist in a system called the only creation, Soul, or Adam. This system was created by the Creator. We are connected within it by permanent ties like the organs are in a body. Our mutual connection is filled with the life of this system: Light. The system is called the World of Infinity because everything in it is boundless and perfect.

In the World of Infinity, all of its parts are bound by love and filled with Infinite Light. However, the Creator covers this infinite world with reductive filters, one after another, as if spoiling everything. It is similar to drawing a beautiful picture and then placing a dirty, plastic film over it which mars the view of the picture. Then, with additional, successive layers, through 125 layers of plastic wrap, the original picture looks even dirtier. These are the 125 layers of reducing the properties of bestowal and love that connect us in the system of the World of Infinity.

We are located in the outermost layer and don’t perceive the preceding ones at all. Thus, within our layer, the system of connection is completely ruined. Instead of feeling love that binds us in the World of Infinity, we hate each other, don’t perceive our mutual connection, and are separated, divided, and broken. From this lowest state, the Creator wishes to bring us back to the very first, which is illuminated and good, so that through all these layers, filters, and worlds (“world” in Hebrew is Olam, concealment) we return to Infinity.

Therefore, the Creator calls and awakens us. Previously, He developed us through egoism so that we could understand and feel more, and manage our lives better. However, when we reach a certain maturity, the Creator begins to advance us qualitatively. It isn’t enough for us to evolve by increasing our egoism anymore. Now we have to become similar to the Creator in our attributes, to receive an equivalent type and form of desire, and not just cultivating it as during our previous history. This is why our current state of development is so special.

By making an effort to align ourselves with the innermost layer, by becoming strongly connected to each other, we draw the Light of the Creator, which shines on us from afar as the Surrounding Light (Ohr Makif). We become corrected in it in order for love and bestowal to reign among us.

From the 1st part of the Daily Kabbalah Lesson 5/28/10, Shamati #16

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The Creator did not create our material world. It exists only in our imagination because we are within the boundaries of our egoism. The moment we transition to bestowal and begin to acquire bestowing desires, the Upper reality (in which we in fact exist and develop) will reveal itself to us.

The lower layer of this material world will continue to exist for it has to constantly provide us with the freedom of choice in attaining spirituality. In this world we go to work or go to buy groceries, yet we know that we have a permanent place of residence, our home and family. The same thing applies to spirituality: There is a place where we permanently exist. We climb and descend spiritual steps, but the lowest level of existence (our world) is always guaranteed to us.

This world is illusory and doesn’t exist anywhere except in our imagination; it’s a basic point that allows us to act on our own for the sake of bestowal. The Creator shows all of us the same movie, thus allowing us to exist within the same reality. That is the reason why the most advanced Kabbalist and the most feeble-minded, silly person perceive the same material world.

It goes without saying that an intelligent person sees our world a little differently and understands more, but in general all of us see the same picture. It makes no difference whether a person possesses specific properties because it doesn’t have anything in common with spirituality.
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From the 1st part of the Daily Kabbalah Lesson 5/26/10, The Zohar

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A question I received: Why do 90% of the obstacles I get pertain to my physical body (I’m hungry, I’m tired, and so on)? After all, corporeality is far less important than spirituality and contains only a small spark of life.

My Answer: You’re asking why we weren’t given the opportunity to work with spiritual desires, lights, and screens, instead of the corporeal ones. But to the extent that you begin to view the world in waves of bestowal, you naturally stop noticing this world. It stops being the determining world for you. You continue to exist in this world and connecting with people, but without this world being connected to the spiritual world, it loses its meaning. It is merely a consequence, a reflection, of the spiritual worlds that project reality to you.

There is a special technology that projects three-dimensional, holographic images in the air via laser beams. They make all kinds of figures appear in empty space. In a similar fashion, this world is presented to you in illusory images, for this world is but an imprint of what exists in spirituality.

It is our egoistic desire that projects this world for us. For the time being, it can only exist in this form that does not disappear until the very end of correction. Rabbi Shimon Bar Yochai could be sitting here with us and he would be seeing our corporeal world despite being fully corrected himself. Indeed, this world will only disappear from our senses following the general, final correction.

This world pertains to the general desire to receive pleasure. It is an egoistic desire, yet it is not against the Creator. It is simply a desire to lead an animal life and receive pleasure.
Therefore, it is not considered criminal and does not require correction. You simply need to use it like an animal and shape it into a desire to bestow – the soul.

From the 1st part of the Daily Kabbalah Lesson 5/26/10, The Zohar

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