Entries in the 'Structure of the Universe' Category

Uniqueness Of The Creator, Part 1

712.03Theory of the Governance of the World: Nature

Comment: From the point of view of Kabbalah, the Creator and nature are one and the same. Baal HaSulam in his article “The Peace” explains five theories of the governance of the world, how throughout history, humanity was changing its view in relation to the Creator.

The first theory is “Nature,” according to which,

“…they came to assume that the Creator, who created all these, who watches mightily over His reality lest any of it be cancelled, is mindless and senseless.

“… And for that reason, they believe that there is no one to be angry at, to pray to, or to justify oneself to.”

My Comment: This is a very good theory. In fact, we see that this is so.

We are before the immutable law of nature and we need to study it well. By studying it, we begin to understand that everything depends on our compliance with this law, not on how it changes. After all, it changes with respect to us in order to change us. That’s all!

It means that the law is immutable. Nature always moves to connection in order to manifest itself with regard to us in ever greater integral connection.

We cannot talk about nature itself. We can only talk about our perception of it because we do not know what is happening outside of our five senses. It is like a newborn baby who does not see, hear, or feel. Then gradually the baby begins to show its senses, to engage with the world.

We live in some kind of space, and this space is also our sensation. We perceive it with our five senses; that is, something in us is reflected from it. We do not know what is really happening.

Question: Can we say that everything we see around us is the Creator?

Answer: No. We can call the Creator everything that is behind this: a law, force, thought, and intention.

Question: It is not what I see in my five sensory organs?

Answer: No. I see everything around me is changing. The one who changes everything is called the Creator.

You can call Him, as Baal HaSulam writes, a senseless law or, on the contrary, a law that is full of feelings and intentions, which may or may not change depending on my attitude toward Him.
From Kab TV’s “Basics of Kabbalah,” 12/10/18

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Evolution Of Desires, Part 3

laitman_212Doubly Devastated

Remark: In our desires, filling is felt only for a short time, and then disappears. This is most problematic.

My Comment: The fulfillment does not disappear, but is simply suppressed by other desires because they change in us all the time.

Since we have a huge number of desires, they are in a certain relationship with each other, and their constant correlation does not give us rest.

Therefore, we forget the past and are already thinking about the future. The impression disappears. Although we wish to return to it, we are no longer able to.

Question: That is, the filling is not static?

Answer: No! Filling exists in desire. Desires change and always overflow from one to another in all kinds of combinations. After all, a person has a huge number of desires. Therefore, we constantly feel changes in ourselves.

Question: Why, when the filling disappears, do we feel doubly empty?

Answer: If there were no filling, we would feel ourselves in its absence. Since the filling has already been and is gone, then we feel the absence of filling and the absence of this place as filling, meaning doubly empty.

Suppose if now I am at level zero, feeling a certain lack of it, emptiness, and then I am given filling, say, two million, and then this filling disappears, then I feel the lack of filling for two million plus what I had, meaning what I have lost. I do not just feel zero, but I feel “minus two million.”
From KabTV’s “Basics of Kabbalah,” 12/3/18

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laitman_548.03Historical Periods and the Development of Desires.

Question: From a historical point of view, we can break down the evolution of human desires according to historical periods. Supposedly from 35,000 BC to 4,000 BC, the inanimate level of human desires developed. These are basic desires like food, sex, family.

Then, 4,000 years ago, starting with the growing egoism in Babylon and approximately until the 5th century, the development of the vegetative level of desires, mainly desires for wealth took place.

From the 5th to the 15th century, merely a thousand years, the desire of the animate level developed—for power, and from the 15th to the 20th century, there was a development of the human level of desires—for knowledge.

The beginning of the 20th century was marked by the development of both individualism in people and of spiritual desires. That is, people already want to attain their root.

How are all these desires divided into inanimate, vegetative, and animate within one person?

Answer: It depends on the nature of a person, on what level of egoism prevails in him or her. After all, all these desires are of various egoistic levels: inanimate, vegetative, animate, human. Depending on the power of egoism in each of these components, a person is more inclined to either animate satiation or vegetative, inanimate, or human fillings.

Question: We see throughout history how our desires are constantly growing. They grow both in a person and in all of humanity. What is the reason?

Answer: This is due to the fact that we must achieve the maximum quantity and quality of desires in their widest variety. We must evaluate, weigh, find out their purposefulness in us, how it works, why, what for.

In order to be not just executors of these desires but to be able to control them, to take possession of these desires, to rule over ourselves, to reach a level higher than ourselves, so that by controlling our desires we would achieve maximum freedom from them and the ability to control them according to some kind of higher, reasonable decision.
From KabTV’s “Basics of Kabbalah” 12/3/18

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laitman_738Four Levels Of Desires

Question: The entire history of humanity is a process of development of human desires. Baal HaSulam writes in his articles that both in nature and within a person there are four levels of desires: inanimate, vegetative, animate, and human. Therefore, we see these four levels outside of us.

What are these desires and how many of them are there, in quality and in quantity?

Answer: In principle, the desire to fill oneself is common to all levels of nature. What to be filled with depends on the deficiency the desire feels and on what will give it the feeling of fulfillment and pleasure.

If this desire is at the inanimate level, then it wants to realize itself as it is. At the same time, it is not able to add or subtract anything from its desire but only acts in the same way it exists. This desire is called inanimate. It cannot develop, but wants to fulfill whatever it feels it is lacking, that is, to get closer to something, to distance itself from something. It works in this form.

Then the desire develops from the inanimate level to the vegetative one.

In the vegetative level, there are already changes in the desire itself. It grows, changes its form, creates all kinds of auxiliary desires and tools for its own realization. Therefore, it develops lengthwise, in breadth, grows, moves toward the sun, air, and water. It acquires the ability to control its initial desire in order to realize itself. This desire is called vegetative.

However, it cannot move from its place; like a plant, it grows in the same place it was planted. It can spread from there, but its initial root remains where it was planted by the upper force, something or someone external. It continues to develop from this state.

Yet, this type of desire can reproduce, influence the environment, and be influenced by the environment. It is like plants that interact with the four states of nature: winter, spring, summer, and autumn. The inanimate desire, however, does not have this ability.

The vegetative desire differs from the inanimate by the fact that it spreads, but so far, it remains at the same place it exists.

The next desire is the animate. It already can move from place to place, meaning that it has freedom of movement. Naturally, its reproduction is much more complicated and consists not of the same states as the states of a plant but requires connection with others.

In the animate desire there are male and female individuals that move, build a family between them, actively search for sustenance, and so on. There is already a fight for a place, for a species, and for a female here. That is, this desire has a whole set of tools for realizing itself in an optimal way.

The next level of desire is the human who contains all the previous desires. In addition, he has freewill in their implementation, and he can move, combine, move away, approach, and change his goal for what and how he can develop.

The human is not limited in his desires and their fulfillment, everything depends only on him. Therefore, his desires: inanimate, vegetative, animate, and human, give him complete freedom. He is the leader, he is the king of nature.
From KabTV’s “Basics of Kabbalah” 12/3/18

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The Structure Of The Universe, Part 8



Question: Can you summarize the material covered for those who are hearing it for the first time.

Answer: Firstly, I have often explained the stages of the development of the direct light. Other descriptions are worth seeing too. I strongly advise doing so because each time the material is expressed somewhat differently.

Secondly, people still need to get acquainted with the terms in Hebrew since Kabbalah is described in Hebrew and Aramaic. But for now, at least Hebrew is enough.

It is necessary to process this topic well because it is the main one. All worlds and everything that happens next are based on the four stages of direct light. Why four? Because Keter (the zero stage) bestows, and all other four stages (Hochma, Bina, Zeir Anpin, Malchut or 1, 2, 3, 4) are received from Keter. You need to know that.

Next we go through how these five stages are reflected in the development of matter, in our human development, in evolution. They determine absolutely everything that is in a small microscopic particle of nature or in all of nature in general, including society, family, and each person. Whatever we take, we can always say: There are five stages in the development of desire, and therefore, we know how something happens or even how something will happen.

Question: Is the interaction of the desire to receive and to give creation and the Creator is imprinted as a stencil on the relationship between people?

Answer: It is imprinted on all forms of matter and its development. Any interaction includes all five stages.
From the TV program “Basics of Kabbalah,” 11/27/18

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laitman_548.03Upper Worlds—Degrees of the Revelation of the Light

Question: Are different degrees of concealment of the light of the Creator called worlds?

Answer: The revelations of the light of the Creator in me are called worlds. “Peace,” in Hebrew: “Olam” (Alama) is from the word “concealment.”

Question: So this is not about some worlds like we think of worlds?

Answer: No. There are no physical parameters in them. I feel them only in myself, in my desire.

Question: Kabbalists divided this into five worlds. Does this mean that if I conceal the light of the Creator from my desire to receive by 100% it is the highest world of Keter?

Answer: No, on the contrary. When I completely conceal myself, it is the world of Assiya. Above it, when I conceal myself a little less, it is the world of Yetzira. Next is the world of Beria. And when I begin to seriously reveal the light, it is the world of Atzilut. The full disclosure of the light is called the world of Adam Kadmon. Thus, we have all in all five worlds.

Question: Do all these worlds come before the creation of our world?

Answer: Our world, as they say, is illusory. It is as if it does not exist in the spiritual world because it is fully built on receiving. It is the preliminary stage of the world of Assiya (the red rectangle in the drawing)—a supposedly existing state.

Question: Who described these worlds and when did they do so?

Answer: Kabbalists have been describing all this for thousands of years. The first discovery of the worlds was made by Adam. What has reached us and is described in the Torah was written by him and his students Shem, Ham and Yefet.

Question: So this information has existed for thousands of years?

Answer: It is almost 6,000 years since the time of Adam. This knowledge has been passed on from generation to generation: 10 generations from Adam to Noah, and from Noah to Abraham another 10 generations, and then, as described in the Torah, from Abraham to us.
From KabTv’s “Basics of Kabbalah” 11/27/18

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laitman_608.02Conscious Reception of Light

Question: Is all that we people receive today uncontrollable processes? I have a desire to receive, which comes from the outside, I don’t even know where these thoughts and desires suddenly arise in me. Do I have no freedom of choice in this?

Answer: Naturally.

Question: Then what is next is that we come to the fact that a person must have a power that restricts reception, controls his desires, called a screen?

Answer: The ability to control oneself lies in a special action, when I can conceal myself from the Creator, cut off my direct connection with Him, and cut off His instructions that I instinctively followed. I believe that I cannot do it now. I make an action called restriction (Tzimtzum), ostensibly cutting myself off from the Creator.

Only to the extent that I can connect with His actions, accept and fulfill them, based on my desire to be like Him, can I receive.

That is, as He gives, I also receive. I cannot get away from it; I still continue to be a receiver, but my receiving already has a completely different form when I decide that I need it in order to be similar to the Creator.

If the Creator gives, emanates from Himself, then my action of bestowal to Him lies in the fact that I, after the restriction, open myself in a certain way, to a certain extent, and receive pleasure from Him with clear understanding that I do it to please Him. That is, in principle, against my will.

Question: So, I disguise the light of the Creator, meaning pleasure from my desire to receive. The light is constant, like the sun, it always acts and bestows and if I have a screen, meaning the ability to control the flow of light, then I conceal it from my desire to receive. Is this the conscious realization of the Creator?

Answer: Yes, and then, if I uncover myself, this is called the conscious reception of light or a special connection with the Creator.
From the TV program “Basics of Kabbalah,” 11/27/18

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232.09Malchut’s Desire To Become Independent

Question: Let’s suppose I receive, do not even feel from whom, and it does not interest me. It is like when you give something to an animal and it doesn’t matter to it who you are.

But the light begins to develop Malchut in a way, that at the last stage, she begins to understand who is giving to her and she wants to become similar to the Creator.

Answer: Yes, it is so, contrary to her original desire. To do this, she has to abandon the actions she performed before.

Therefore, Malchut restricts herself, ceases to receive at all, and thus, at least somehow resembles the upper force, in which there is no desire to receive.

Then she begins to develop, which is dictated by completely different motives. Malchut decided that she absolutely has to be independent, otherwise she does not exist.

If she simply receives or simply stops receiving, as it happens in the four stages of direct light, she acts in full accordance with the direct light’s instructions. Therefore, this is what is called the four stages of direct light.

When can she become independent? Only if she will counteract the light. How can she do this? She agrees with all its actions only when she herself allows it to influence herself.

To the extent that she can protect herself from the influence of light and put herself in such a way as to first prevent its impact, and then resolve it, this will manifest her independence, her understanding of the Creator, and approval of His actions.

That is, when I limit my lack of independence and stop being an animal, I become a human. “Human” is “Adam” in Hebrew, and it comes from the word “similar – Domeh” to the Creator. To the extent that I can restrict myself from an unconscious animal receiving and make myself a conscious recipient, I am called Adam.

This is an absolute control, an understanding of what I am doing, and a manifestation of the properties of the Creator in me.
From KabTV’s “Basics of Kabbalah” 11/27/18

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232.09Restriction—Malchut’s refusal to accept the Light

Question: If the development of the world would have stopped at the first stage, would we be like animals with no independent desire to receive?

Answer: Yes.

Question: And if everything had stopped at stage four and not developed any further, then even though this desire was independent, we still could not control it?

Answer: It is still not an independent desire because even though it breaks and aims toward the pleasure on its own, it is directed toward the pleasure dictated by Keter. It wants to be fulfilled according to its nature. This desire realizes that it wants the same thing that Keter wants.

Malchut feels that she receives from Keter and chooses what she wants to receive from it. It is precisely because she herself wants to receive from Keter that she continues to develop internally and realizes that she is not free, that she is controlled by these pleasures and desires. Meaning, the plus and the minus control her completely.

Thus, the property of freedom emerges in Malchut. She does not want to submit either to the lack of fulfillment or to the desire to be filled. She wants to feel independent because it feels that this property is present in Keter; he is the first, nothing is before him.

Now, a few more states develop in Malchut: she feels as an imperfect creation, she wants to become similar to Keter, similar to her Creator.

She feels that the Creator is absolutely free and is above bestowal and reception. But she is controlled by either the lack of fulfillment or by being fulfilled. Meaning, she has no freewill, no independent “I,” and the influence of both the plus and the minus control her completely.

She begins to feel that she has no freedom, that she is fully controlled. We call this feeling the revelation of the evil of one’s own nature, which is subject to either pleasure or the lack thereof.

This feeling brings Malchut the sensation of shame from the fact that she has no freewill and that she, in principle, is fully controlled. It is the feeling of being under complete control that gives rise to the need for an independent action. This stops her so much so that she stops having any kind of contact with the Light.

This state is called Tzimtzum (restriction). The sensation of the creature that it is completely controlled and has nothing of its own, nothing independent, forces it to restrict its actions, its desire. It wants to stop completely.

The creature is ready to eradicate the previous state, when it was fully controlled, in itself, to extinguish it. Therefore, this state is called restriction. In other words, when Malchut feels that there is no opportunity to act freely, she is ready to do anything to avoid feeling controlled.

Question: Does the shame that Malchut feels come from being completely controlled or from being opposite to the upper force that created it?

Answer: It is practically the same thing.
From KabTV’s “Basics of Kabbalah” 11/27/18

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The Difference Between the First and the Last Degrees of Development of Desire

Question: What is the difference between the first degree of development of desire and the last? After all, they both want to receive.

Answer: Naturally. But the fact is that the receiving in the first degree of Hochma is instinctive, directed and binding, since it was created this way from the Keter. Creation in this state simply acts because it is forced by inner qualities.

When in Bina, it stops communicating with its source, Keter, since Bina refuses to receive, it breaks off the stream of pleasure, control emanating from Keter, then the creation itself begins to determine what is important to it. This creates a new desire, Malchut, which is determined by its own striving.

Question: That is, it is an independent desire, but the first degree is not?

Answer: Yes. This can be compared with you simply filling something inanimate or something that requires, asks, and aspires to be filled.

Question: Let’s say, in the example with food. If I were given a dish that I have never eaten before, then although I have a desire to receive, I still don’t try to eat it. Only after I tried it, do I have my own desire for this dish.

Therefore, as far as I understand, the four degrees of the development of creation are the essence of the whole Kabbalah?

Answer: The four degrees of direct light speak of the creation of the creature, desire. But this creature, in principle, feels that it desires from itself. The property of Bina separates the creation from the source: on the one hand, Keter, that fills, on the other hand, Malchut, that receives. Bina sort of cuts them apart.

The fact is that creation is not yet independent. It rushes to what Keter wants to give it, but at the same time does not control its desires. To control your desires means to be above them, to rise to a higher level; when you control, you create your desires, not that desires control you.

Thus, the whole of creation begins with the four stages of direct light. Moreover, the last degree, Malchut, finally filled with all the pleasure, that is, the light from Keter, is called Malchut of the World of Infinity because its fulfillment is absolutely infinite: it receives as much as it desires and is fulfilled by that.
From KabTV’s “Basics of Kabbalah,” 11/27/18

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