Entries in the 'Structure of the Universe' Category

The Structure Of The Universe, Part 7

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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Know The Essence Of Things Through Letters

laitman_251Question: What does it mean to know the essence of things through letters?

Answer: First, it is necessary to understand each letter, what elements it consists of.
Without going deeply into the details, each letter is a certain combination of the light of Hochma and the light of Hassadim, receiving and giving, their variation and mutual alignment between each other.

In other words, how much can I give in order to receive something? Or vice versa, how can I receive and what should I give for it? These are different things, although they seem the same. It depends on what is ahead.

Secondly, letters cannot arbitrarily follow one after the other. There are letters that cannot stand together, they must have a certain sequence.

Letters represent light. According to the structure of the spiritual system, there are five Sefirot: Keter, Hochma, Bina, ZA, and Malchut. Until the middle of Bina, there are no letters, only abstract light.

Starting from the middle of Bina and on, the upper light enters the Kelim (vessels), desires. Therefore, there are nine letters in the lower part of Bina, nine in ZA, and four in Malchut, twenty-two letters in total.

They cannot be more or less because that is the number of Sefirot from Bina to Malchut, i.e., each Sephira corresponds to a certain letter. Moreover, at different levels Sefirot can be denoted by different letters. There are also five additional letters (Manzepach), which are placed at the end of words to complete the entire development from top to bottom.

According to Gematria (the numerical value of the letters), the first nine letters from Aleph to Tet are single unites, from Yod to Tzadik tens, and the last four letters Kuf, Reish, Shin, and Tav represent hundreds.
From the Kabbalah Lesson in Russian 1/6/19

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Thoughts: Good And Evil

laitman_534Question: Which parameter in thought determines the strength of its impact?

Answer: There are positive thoughts aimed at connection and good for others. There are negative thoughts aimed at separation, at the submission of others to ourselves. They are all graduated on levels.

In the spiritual worlds, there are 125 steps of good or evil thoughts; along with positive thoughts, there is a great system of dark forces, evil thoughts, which are described in The Book of Zohar. But as a system, we do not study it.

Kabbalists saw that when you study a system of wrong, evil thoughts, at the same time, you awaken them and it does not act well on us and the whole world. Therefore, we do not study that. It is described by Kabbalists, but we do not include it in our course of study.

If we become so big that we can use this system only for our benefit, then we will study it.
From the Kabbalah Lesson in Russian 2/3/19

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And The Planets Appeared In The Sky

laitman_746.02Question: If the ten Sefirot correspond to the ten planets, why have we discovered only nine? Does this have a root?

Answer: The fact is that in reality there are a lot more planets in the universe. Kabbalah predicted them long ago.

In particular, The Book of Zohar writes a lot about it in different places. I was not interested in it. Although, as a child, I studied astronomy, as soon as I got close to Kabbalah, the spiritual consequences of our world stopped being of interest to me.

Question: The Torah writes: “And the planets appeared in the sky… .” What is it talking about?

Answer: The Torah does not write about the physical planets but about spiritual forces. The Earth, the Sun, and the Moon are all spiritual forces and not what we can see and observe. Although we do compile the earthly calendar, one must clearly understand where it refers to the spiritual roots and where about their consequences.
From the lesson in Russian, 12/30/18

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Understand The Hidden Forces Of Nature

712.03Question: What is the “revelation of the Creator to the created beings in this world”? Is it possible to compare the revelation of the Creator with the revelation of the laws of magnetism or electricity? Do we simply learn how to use those laws of nature that were previously hidden from us?

Answer: To reveal the Creator means to reveal the hidden forces of nature, their dependencies, laws, formulas, and graphs, meaning, to understand what we exist inside of, to understand not the picture that we see now, but rather the forces behind it.

Nature is controlled by certain forces. Their relations with each other, their impact on us, our reverse impact on them—we need the whole picture in order to continue our existence at least more or less comfortably and confidently. The sciences of our world only lead us to the awareness that we do not control nature and its forces—we can somewhat hide from their negative impact and nothing more.

At the same time, there is an increasing feeling that science is in crisis, at a dead end, and the next breakthrough should be beyond the limits of our world, to those forces that stand outside the sphere of our present existence, outside the sphere of our universe.

These are the hidden forces of nature that are higher than us and define our entire life.

Question: Can we say that they are the cause of the events that happen to us in the corporeal world?

Answer: Naturally. Absolutely.

Question: It turns out that if I attain this hidden force while in this world, that is, if I feel it with my five senses, is this the revelation of the Creator?

Answer: Yes, you can say so.

Question: Is it a sensory attainment?

Answer: It is attained not only in the feelings, but also in the mind.

We reveal how the forces affecting us are interconnected, their causal development and their consistent impact on us. In general, we see a complete picture of our world under the influence of the upper governing forces: “upper” meaning still hidden from us.

In addition, we begin to see and understand the possibility of our influence on these forces through a reverse connection, in order to bring them to a state in which they desirably and positively influence us.
From KabTV’s “The Essence of the Science of Kabbalah, Part 2” 11/12/18

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The Calendar—Our Life Schedule

Laitman_506.5Question: What is the new year for a Kabbalist?

Answer: A new year is a new venture. “Year” in Hebrew is “Shana,” from the word “Leshanen” (repetition).

The repetition of the four seasons that change by one revolution of the Earth around the Sun and other calendar cycles are based on the ten Sefirot of the spiritual Partzuf and their division.

For example, the 4 stages of the Partzuf multiplied by 3 lines equals 12. Therefore, a year is divided into 12 months, a day into 12 hours of daytime (the light of Hassadim) and 12 hours of night (the light of Hochma).

The division into 6 parts of ZA (Zeir Anpin) multiplied by 10 equals 60. Therefore, there are 60 seconds in a minute and 60 minutes in an hour.

In addition, there is a leap year in which there are 13 months. There is a special year, the 7th, and another special year, the 50th.

Everything is built on the correspondence between the phases of the Sun, the Moon, the Earth, and their mutual changes.

A calendar is a schedule of our life. Measuring only by the Sun or by the Moon does not reflect all the features of our existence, its framework, and does not clearly graph our life. Therefore, while the Christian calendar is built on the solar cycle and the Muslim calendar on the lunar cycle, the Jewish calendar is based on the Sun, Moon, and the Earth’s rotation.

Three types of calendars correspond to the three lines: left, right, and middle. The left line is the Christian calendar, the right line is Muslim, and the middle line is the Jewish calendar, which includes the Sun, Moon, and Earth.

Therefore, the Jewish calendar is the most accurate. It was calculated thousands of years ago in ancient Babylon and then tested and confirmed 2,200 years ago by Rabbi Yehuda Ha-Nasi. It hasn’t changed since then.

That is, Jewish holidays never move to the summer or the winter like they wander with the Muslims. There are also no problems with the years, like with Christians. In the Jewish calendar, the middle line is maintained, which is always stable.

Thus, everything happens according to the division into ten Sefirot: Keter, Hochma, Bina, Zeir Anpin, and Malchut. This is the way the correspondence between the planets is arranged in nature, and it works.
From the Daily Kabbalah lesson in Russian, 12/30/18

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