Question: How should I react once I find myself in a state of descent?

Answer: I have to relate to it as a call from Above and ask myself: “Who sent it to me? What for?” A new state has been revealed to me. As Baal HaSulam writes: “I rejoice in the revelation of the wicked,” meaning the “new” egoistic qualities that are being exposed in me. Surely, they were hiding within me always. But now, as I grew stronger, they become apparent so that I rise above them and, despite of them, stay connected with the Creator as in a state of ascent.

This is an unpleasant feeling in an empty desire. However, one can instantly rejoice in the revelation of this desire because with its help he will undoubtedly and quickly discover a stronger connection with the group and the Creator. Hence, upon feeling a descent, one should immediately connect with the group and start performing all possible actions in order to turn the descent into the force of unification.

A descent is the discovery of a sharper precision in our connection, where I’m not yet connected with the group, yet have to do it now. I was under the impression that I was bound to the group by a “thick robe.” But now I see that this robe is comprised of hundreds of tiny threads by which I am not connected with the group at all.

And so I ascend, sharpening and strengthening my connection with the group more and more. This is why I welcome such a revelation for it occurs on the basis of my previous state.

You will soon sense that a descent is a joy. Everything depends on how one relates to it: as merely a state or as the means for achieving the goal.

Work brings joy. A true professional is happy to come across the problems in his work. It gives him an opportunity to apply his professionalism, find a solution, create something new, and demonstrate his skill.

Why do all creative personalities need “inspiration”? Why are they constantly searching? Why do they feel confused and lost until their creation is born? It could be a person of any profession, even a plumber, but if he is a master, he feels his trade.

Hence, difficulties or special circumstances that arise are an asset which we can’t live without. We don’t understand or appreciate the extent to which the revelation of deficiencies within us exposes the Light.

From the 1st part of the Daily Kabbalah Lesson 9/6/10, “And Jacob Went Out”

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Question: How do you reconcile the notion of Private Providence and one’s individual prayer with the notion of general spiritual laws that every person must comply with?

Answer: You will not understand this until you stop separating yourself from the general system. The “particular” is a type of connection between you and the system of souls, which stems from your state. Meanwhile, the “general” is the basic condition of the group.

A person can never receive anything for himself. Indeed, on his own he has no capacity in which to receive spirituality. A person’s individual spiritual capacity exists outside of him. It is in the desires of others that he is able to attach to himself with the help of the Upper Light, like a mother who lives within her child’s desires.

Aside from the desires of others, every one of us has only a “point,” their individual root. What can you do with a point? Only connect it to all the other parts of its soul: the desires of others.

This matter of connecting yourself to the general Kli is what we call Private Providence. The notion of “myself” as an individual (a point) does not exist in reality! This point feels itself only with respect to the environment, whether egoistically (our world) or altruistically (the spiritual world). Without the environment it cannot feel anything, even itself.

Therefore, our development relates exclusively to the environment, and our freedom of will lies only in choosing a better environment. After all, my environment today will be me tomorrow.

From the 1st part of the Daily Kabbalah Lesson 9/5/10, “What is the Matter of My Making A Pact in the Work”

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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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Question: How can I know what the absolute void is?

Answer: It is difficult to imagine what the absolute void is. It’s similar to the feeling of wanting something and not being able to get it. But in the spiritual world, it’s a horrific sensation which is referred to as  the “black illumination (void) of Malchut.”

It appears when the Light exits the will to receive and a person experiences a black abyss. It is a frightening sensation of the void. We think that unfilled space means freedom, as if I stepped into the cosmos and am now free from everything. But the void is the unfilled desire.

We don’t comprehend how this can happen since the Creator is constantly supporting us, like a baby on a cushion; He always provides protection, confidence, and fulfillment for us. He reveals to us a mere tiny void, the suffering, to the degree that we are able to bear it and evolve.

But the sensation of the entire (!) void of the unfilled desire is dreadful. Very rarely is such a state revealed to a person and for only one reason: To allow him once in a lifetime to feel the bottomless depth of Malchut.

From the 4th part of the Daily Kabbalah Lesson 9/3/10, "The Teaching of the Kabbalah and Its Essence"

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Question: What does it mean to reveal The Zohar in our common sensation?

Answer: Nothing is revealed in an individual person, but only in his proper connection with the friends in the group. My first ten Sefirot, the first spiritual vessel (Kli), is my aspiration to come out from myself and unite with others (the group). My spiritual state is determined by how much I will try to create this unification.

There is you and I. Between us, there are five worlds: Assiya, Yetzira, Beria, Atzilut, and Adam Kadmon. When I draw closer to you until the distance between us fades, my state is called the World of Infinity. But not yours. The World of Infinity is when you and I, on my side, become as one whole. Therefore, the extent that I am able to draw closer to you determines the spiritual degree that I am on since all 125 degrees are between us.

We can conquer the distance between us together. This is much more effective because what matters is the unification between us, rather than you or I. I don’t need to accept you, receive pleasure from you, or unite with you. We need to unite together. This unification is in fact the Creator, the third component, as it is written: “Israel, Torah, and the Creator are one.”

From the 2^nd part of the Daily Kabbalah Lesson 9/1/10, The Zohar

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Question: If foreign thoughts come to me while we read The Zohar, does this mean that I am drilling a hole in the boat?

Answer: These foreign thoughts are not yours but “come” to you from somewhere. They don’t depend on you; the Creator sends them. So, relax. You are not drilling a hole in the common boat just with the thoughts that arise in you.

It’s important, however, what you will do with these “foreign” thoughts, meaning, whether you will remain with them and continue to think about them. If so, you will really be making a hole in the boat. Or perhaps you will resist these thoughts and throw them away from you at every given moment while wishing to stay together with your friends who are using all their might to bring this boat to the goal? This depends precisely on you.

This is always the case in Kabbalah: We work on what the Creator sends us, above the circumstances (Reshimot) that emerge. We don’t choose them, and we are not judged according to them. Only our reaction to them depends on us, and we should be judged based on it.

From the 2^nd part of the Daily Kabbalah Lesson 8/31/10, The Zohar

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The Zohar, Chapter “Va Yechi (And Jacob Lived),” Item 152: In the midst of all that, Rabbi Elazar saw that the angel of death departed and said, “No sentence holds where Rabbi Shimon is.” Rabbi Shimon said to Rabbi Elazar, “Come here and hold Rabbi Yitzhak, for I see that he is afraid.” Rabbi Elazar came in and held him, and Rabbi Shimon turned his face and engaged in Torah.

Question: Why does a soul fear to ascend to its next spiritual degree? If it already sees its corrected state, why does it dread leaving the current one?

Answer: I am not prepared for it, and therefore I fear. The wisdom of Kabbalah often speaks about the awe before the Creator. The state of awe is a spiritual vessel (Kli, desire). It is the same in our case. I am afraid that I am not ready to exist at the level of bestowal in my present state, which I share with the friends and the teacher Rabbi Shimon, who becomes revealed as a mentor and guide on our path.

Suppose a teacher one day tells me that I have to jump from a plane. But I am terrified for I don’t think I can do it. This is an earthly example of how I feel in egoistic properties.

In spirituality, however, we talk about the property of bestowal, where the fear is even greater. I discover that I am not in bestowal and have no strength of my own for it. I am unable to pull myself together (as I would in the material world) and take the next step. It isn’t the same in spirituality, and there is always a question: Will I receive the strength, or, rather, will I be able to ask for it? This fear, the awe, is a very problematic state.

Awe before the Creator is the first commandment. I use it as a foundation on which I build everything else. It’s because I depend on the Creator, the Upper Surrounding Light that I receive. My position at a certain spiritual degree depends on the amount of strength the Light provides for me. And if it doesn’t bring me this strength, I will have none.

How can I participate in this? How close am I able to come with the others? How great is my present capacity to do so? This “death” (for my egoism) must come to me step by step. It has to be accepted by me and turn into life within me, as it is written: “The angel of death becomes the angel of life.”

Spiritual acts (of bestowal) that a person is yet to commit seem an enormous stumbling block. When you think about fulfillment, it is desirable (in our egoism). But when you think about the corrected desire (Kli) where it is revealed, rejection and fear arise: Am I good for it?

From the 2^nd part of the Daily Kabbalah Lesson 9/1/10, The Zohar

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Question: The system of the spiritual stimulator works with people who can realize the principle of “faith above reason.” However, most of humanity cannot act according to this principle, and only very strong blows can force them to do this.

Answer: They still will start participating in it because there is no other choice. We need to somehow rise above ourselves, above our lives, fate, and the forces of nature that compel us to do something with ourselves. We need to act and search for some external, kind governing force which protects and cares about us.

I believe that people will quickly see that there is at least some refuge here. They will sense this with a “sixth sense.” It is written very clearly in Kabbalah that we have no other choice. Either we find a way to unite as one whole and to reach a state of being one society in complete interdependence, mutual help, and, consequently, even mutual love on our own and through the path of the Light, or we will be pushed to do this by the nature around and within us through the path of suffering.

Development of this system and the dissemination of it, its realization for educating children and solving social, family, and other kinds of problems will draw more and more people who now are distant from the goal of Kabbalah. However, both the system and Kabbalah will become meaningful and accepted in the society as a kind and common force for everyone.

It will be a parallel, alternative social system which will not contradict any existing social systems. However, to the extent that humanity begins to understand that this system can be the source of help, support, and a means for a more correct behavior, balance, safety, and so on, people will come here. Gradually, it will become more and more in demand and necessary for humanity.

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Question: Who is to blame for my downfalls in the final analysis: me or the Creator? Are they a result of my effort or lack thereof?

Answer: It is said about the Creator, “I am the beginning and the end.” “I am the beginning” means that each initial state is not up to a person. Usually, it doesn’t have anything to do with whatever took place previously.

I am not talking about regular folks in whom the “genes” (Reshimot, orders from Above) unwind mechanically and sequentially, and the questions of the purpose of life and attaining free will don’t arise. Rather, I refer to a person who has already received the void to fill and senses it through the surfaced question of the purpose of life. Such a person can fulfill himself by entering the group (the collective system of souls) and analyzing his ascents and descents since this state initiates his spiritual journey.

Everything is evaluated in relation to freedom of choice, not to the state itself. My condition itself doesn’t matter; it can be good or bad. What matters is how I am employing it right now. In other words, only the “derivative” is evaluated.

I don’t change the world, nor do I correct it. I correct my participation in it.

From the 2^nd part of the Daily Kabbalah Lesson 8/31/10, The Zohar

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Unity Day Around the World, “Freedom of Choice”
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Unity Day Around the World, Questions and Answers
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