The question “What do I live for” is the inception of the desire to reveal the Creator. I want to know Who had begotten me, where my root lies, and Who governs me. Who created all this, and why did He create me “wrapped up” within this huge world? What does He want from me at every moment, giving me not a moment’s rest and pushing me toward some unknown?

When these questions come to me, they poison my entire life, and I can no longer live without revealing the Creator. This is how I am structured for I am created by the Light which had imprinted itself in me, in all my desires.

All my desires are like a cast, the Light’s reverse imprint, and until I draw the Light and fill myself with it, I will not rest, to the point where this life will feel worse than death. I will be ready to do anything for even a drop of this fulfillment.

Therefore, my task is to clarify how to reveal the Creator, the Light, and the form in which I can fill myself with it. Indeed, this is no simple task which is why the wisdom of Kabbalah is called “Hochmat HaKabbalah (wisdom of reception).”

It is not like in our world where I need only to open my mouth to slake my thirst. A spiritual desire cannot be quenched directly. Rather, it must be clarified first since the Creator does not give me a ready desire suited for the Light. He wants me to verify what is it that I desire, what is the Light, and to realize that it is the greatest of any possible fulfillments. He wants me to try all the desires and all the fulfillments, to verify myself, and to say, “No, I want only this!”

The Creator is extremely jealous and captious. He wants me to love only Him and nothing else, and He verifies this by revealing in me every possible thing. I am supposed to reply, “No, You are still the greatest of all fulfillments, of all pleasures! You are the tastiest!” It is written, “Taste and see that the Lord is good” because this type of fulfillment is called taste.
[26423]
From Lesson 7, World Kabbalah Congress 2010, 11/11/10

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We constantly search how to improve our life, and all our thoughts and desires are aimed at it. The Creator constantly reveals new desires and an inner void to us, thereby sending us in the reverse direction, forcing us to flee from this emptiness.

He reveals something bad to me, and I start running away from it, in the opposite direction, to something good. However, at that point, He reveals yet another void in me, and I reverse my running again. This is how we are governed from Above.

Every instant, we experience a new desire and instinctively try to fulfill it to the best of our ability. In this way, the Creator leads us toward the goal to become like Him. Although a person is totally opposite to the Creator (since the Creator is absolute love and bestowal, and man is the force of hate and reception), yet, gradually, he is enabled to see his antagonistic nature and correct himself.

Therefore, the wisdom of Kabbalah, the method to know the Creator, the property of bestowal, is given to man to assist him in this life. To accomplish this, the Creator selects people He wishes to draw near to Him, but not all at once. Eventually, however, everybody, every person living on this earth will have to come to Him and will become like Him!

All of us have one purpose, but we are approaching it individually and gradually. There were people who started approaching the Creator thousands of years ago before us, in the recent centuries, and today, and there will be more in the near future.

Today, we are at the last stage of human evolution when all of humanity has to know the Creator and ascend spiritually again in order to return to the World of Infinity. We can be viewed as the first row of the last generation.

Man lives fueled by the matters of the corporeal world that he experiences on the path of his earthly life, until a question arises within, “What do I need this all for? I wish to know what happens ‘before’ and ‘after’ I die, and is there any sense in existing, living this life?” These questions come from the Upper degree, the source of life in this world. Hence, these inquiries elevate a person above his entire evolutionary journey.

A person starts seeking in search of answers, and, if the questions are truly above our corporeal world, he finds the wisdom of Kabbalah. It is because with his spiritual spark, “the point in the heart,” a person is like an electron in an electric field, a particle that carries a negative spiritual charge. He feels this “minus” and, therefore, keeps seeking fulfillment for his desire in the field surrounding him.

He can’t find it in our world, and this is the cause of frustration that permeates the world today. We have lost hope in a “better future” (communism or consumer society), and we have to find what we are living for. Otherwise, the entire world will drown in drug abuse, terror, despair, or antidepressants. A person won’t know what to do with himself since this inner void will drain his desire to live.

However, it will be these people who will discover the wisdom of Kabbalah as the only method to find higher meaning. They won’t find solace in religion, faiths, mysticism, “new age,” or meditation. In truth, all the above remedies are aimed at self-relaxation at the level of our world, although their questions come from the realms of a higher dimension.

Hence, we have received permission to reveal and circulate the wisdom of Kabbalah, and we are witnessing how people from all over the world have started to awaken and gravitate to it.
[26426]
From Lesson 8, World Kabbalah Congress 2010, 11/11/10

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From Baal HaSulam’s article “The Last Generation”: If all the nations of the world agree to that, then wars will no longer be in the world, for no person will be concerned with his own good whatsoever, but only with the good of others.

This teaching of equivalence of form is the teaching of the Messiah…It is then said “and they shall beat their swords into ploughshares, and their spears into pruning hooks.”

The Messiah is the biggest Light of Yechida that corrects everything when it descends. When we obtain a strong desire to reach the final correction (Gmar Tikkun), this Light will appear with all its might and will correct all desires.

Even much lesser Lights that we receive now create a connection between us and allowed us to organize a huge Convention which is the result of help from Above rather than our own achievement.

All that we see around us, our friends and the whole world, is the image of the Creator who stands in front of us and shows Himself through this picture. Even now, the power that we call “Messiah” is already here; it pulls the whole human race from its current state to the end of correction. These processes are called “the labor pains of the Messiah;” they represent the revelation of the power of the Messiah in the world, the very first state in the process of “birth.”

One way or another, by going through stronger affliction and wars or because of the growth of our understanding and desire to become corrected, this correction must be completed by the year 6000 according to this world’s calendar. This term is defined by six Sefirot of Zeir Anpin (VAK) and is divided into three periods, which are two-thousand years each, reflecting the influence of ZA (Zeir Anpin) onto the three worlds: Beria, Yetzira, and Assiya. Thus, we are obligated to achieve the state of correction.

From now and further on, we enter the era of the Messiah, and therefore the wisdom of Kabbalah is being revealed. This gives us a chance to become corrected right now rather than continuing to wait for the end of the given term.

Egyptian exile continued for only 210 years instead of the “determined” 400 years; similarly, we shouldn’t wait until the calendar indicates 6000. In spirituality, we can accelerate time and bring the final state closer so that we can implement it right now. It means that “Isra-el” (someone who strives directly to the Creator) “accelerates” time and moves it forward. This is why we can already (as we speak) be present in the time of liberation, at the arrival of the Messiah; it all depends on us!

The preparation period has ended and the informational genes (Reshimot) of the final stage have begun to emerge, revealing the method of their use: the science of Kabbalah and The Book of Zohar; now everything is in our hands.
[26191]
From the 3^rd part of the Daily Kabbalah Lesson 11/7/10, Baal HaSulam “The Last Generation”

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Kabbalists who have attained the foundations of creation tell us that the Creator created a desire to enjoy. This desire is obligated to become equal to the Creator, to become a vessel that is filled with Light according to the law of equivalence of form.

This is the only true formula which the Creator established and created from the beginning. All other forms exist only in the perception of those who receive.

The single creation, the single desire to receive pleasure, exists in equivalence with the Upper Light and is filled with Light, unity, and adhesion. However, it imagines that it is separated and distanced from the Creator, that it differs from Him and has different qualities, that it is broken and separated into many parts. Now, from our end we have to decide which actions are necessary in order to return to the only existing, true state, the place where “He and His name are one,” where the Light and the vessel, the creature and the Creator, are united with each other.

The science of Kabbalah pays special attention to the current phase, which is the preparation for ascending onto the first and lowest spiritual level. Right now we do not know what is happening on that ladder. Once we get there, a person’s soul teaches him and we can look for help in the Kabbalah books, receive examples, gain experience, and learn from the previous states.

The entire problem lies precisely here, before the first degree. At this stage we need a great preparation; here the states are unclear and the world is opposite to the spiritual reality.

Therefore, at this stage we have to use the special means that the science of Kabbalah offers us.
[25038]
From the 1^st part of the Daily Kabbalah Lesson 10/27/10, “Make Yourself A Rav, Buy Yourself A Friend”

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In “Within My Flesh Shall I See God,” section “The Realization of Attainment – Only through the Method of Kabbalah,” Baal HaSulam writes that the denial of Providence is like asking a person: “Who wrote this incredibly wise book?” and him answering that there is no such sage in the world, that everything only happened because his small son spilled ink on blank sheets of paper, and the ink spread to form letters which combined into the words of this incredible science.

By denying the presence of the Upper Governance, people act according to the principle of “whatever I do not feel does not exist.” That’s so even if they see that there is a reason for everything, which is the essence of a materialistic approach.

All of our scientific experiments are based on studying the preliminary causes; otherwise our natural sciences would have no value. But at the same time there are those who deny the existence of the source of the entire creation. Even though man understands that his knowledge is limited and there are many things that he does not grasp or understand, he tries to prove that the universe is exactly what he perceives.

But in order to study the universe, it is necessary to rise above nature because I can study a certain state only when I am above it. In order to study animals I need to be a human for animals cannot study themselves. I can study the stages below me, but I cannot study myself.

Psychology, a science of human behavior, is an example of this. In psychology we base our knowledge on real facts that we have experienced, but we are unable to rise above ourselves to begin to understand the actual methodology of human relationships, the system of connections, or human mentality even though it seems to us like we are capable of doing this objectively.

This is why Baal HaSulam writes that he respects materialistic psychology; its data is based on the study of matter and its form. But until man is able to examine the matter of the spiritual world and the form clothed into this matter, he is unable to say anything about himself, just like a cat is unable to study human behavior or explain its actions.

Thus, Baal HaSulam says that attainment is only possible through the method of Kabbalah because it lifts a person to the next level of consciousness.
[23807]
From the Daily Kabbalah Lesson 10/8/10, “From My Flesh Shall I Know God”

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“Not all parts of the Torah are the same with regard to the Light that they contain.” The wisdom of Kabbalah presents them in its own way: It retrieves from the Torah the most important aspects that relate to the development of the soul and conveys them in its own language.

There are four different languages to present the Torah, the method of correction (“Torah” comes from the word Ora’a, instruction): Sod, Remez, Drush, and Peshat (secret, insinuation, interpretation, and literal understanding). Kabbalah, the most precise language, best explains the method.

Kabbalah does not convey the method with descriptions of our world, laws of the earthly behavior, or fairy tale situations (which all portray in a way distant from the modern person). Hence, we use the works of the Kabbalists, works that are closer to modern man: The Book of Zohar, which is the commentary on the Pentateuch, and all the other books that originated from The Zohar (the works of the ARI, Ramchal, Agra, and Baal HaSulam).

After studying the works of the Kabbalists, we can proceed with the text of the Torah and understand what it is talking about. Surely, the entire Torah describes our sequential states, meaning the states of our souls in the World of Atzilut.
[23942]
From the 4th part of the Daily Kabbalah Lesson 10/17/10, “The Teaching of the Kabbalah and Its Essence”

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The wisdom of Kabbalah talks about the correction of the relationship between the broken, egoistic souls and us needing to restore the connection between them and lift the souls from the ruin. Obviously, all of this is taking place inside a person, as “everyone measures the world according to his own flaws.”

But only we, being uncorrected, see the ruin. It is similar to modern physicists who claim that by looking at the universe we change the processes taking place within it. Physicists are starting to discover that we influence reality even with what we see or think.

One might think: “How can something possibly change only by looking at it?” It is a typical response, similar to when we break something and say: “I didn’t do anything, but look what happened.” Essentially this means that physics has acknowledged that “everyone measures the world according to his own flaws,” just as the wisdom of Kabbalah says that we don’t see the world as perfect because we ourselves are flawed.

To the degree of the breaking, we see only ruins around us, but to the degree that we become perfect, we see perfection. Hence, all concealments originate in us, inside the breaking which conceals the World of Infinity from us. And the wisdom of Kabbalah explains our advanced states to us: how to correct ourselves and see an increasingly perfect world.

The more you correct yourself, the more perfect the world in front of you will become.
[23454]
From the 3rd part of the Daily Kabbalah Lesson 10/13/10, Talmud Eser Sefirot

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Question: Why does the science of Kabbalah restrict its focus to just one single action: unity?

Answer: Kabbalah does not restrict itself. On the contrary, it has expanded to envelop the entire universe, the Upper Worlds and the lower ones in order to tell us that there is nothing besides unity.

It does not focus on select actions, but rather makes a synthesis of everything that exists. It brings us to the single principle that encompasses everything.

This science tells you: Don’t look at every problem separately whenever it occurs, as that would be a narrow-minded view. There is just one reason and explanation to all the problems: lack of unity. If you want to rise above the problem, then you should aspire to greater unity. If you are going in this direction, it means you are moving correctly.

Every science is based on one fundamental principle. In physics everything is attained through the basis of matter, through several elementary particles from which everything is made. In the past it made wonderful sense: you have an electron, a proton, and a neutron, meaning a plus, a minus, and a neutral particle between them, and that’s all.

But then they suddenly discovered that there are hundreds of elementary particles, and thus the entire theory was thrown into disarray. That’s because a scientist holds onto one principle, according to the truth that exists in nature. Science always aspires toward a unified picture.

A “simple interpretation” (Pshat) is the last, highest level of research and attainment. When we attain the World of Infinity, everything becomes very simple because the simple Upper Light fills the entire universe, the corrected desire. This is called realizing the single principle.

If, on the other hand, it seems like all our problems are unconnected, then this is what we have to correct by attracting the Upper Light that will unite everything.

In the meantime there is a great mess in our minds, hearts, and all of our actions. It’s unclear what is happening to me, this world, my family and friends, and my life and death. Every person would love to close his eyes so he won’t see this or think about it.

However, the path of Kabbalah is the opposite: to accept all of this as the revelation of the breaking and bring us to unity. That’s why the science of Kabbalah does not become revealed until a spiritual spark awakens in a person, a call for unity that the Creator gives us.

This spiritual gene has to start speaking in us, being a spark from the screen we once had. This is the beginning of a person’s birth.
[22648]
From the 4^th part of the Daily Kabbalah Lesson 10/5/10, “The Love for the Creator and Love for the Created Beings”

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Once the point in the heart awakens in people, one way or the other, they come to Kabbalah. Kabbalah explains how to realize this point on the foundation of the desire to enjoy, how to build the screen and intention over the desire, and to rejoice at a new level. Joy now comes from my being able to bestow and identify myself with the primordial Upper Force that created the desire and in it planted the point with the help of which I can rise above the desire and merge with the Upper Force.

The creature, consisting of the desire and the point of yearning for the Creator, performs corrections and thereby develops this point to such an extent that it becomes the screen. Above this screen, it is able to bestow to the Creator, the Light, just as the Light and the Creator bestow to the creature, and this brings it joy.

Then, in this state, the creature sees what is more correct at a given moment: to be empty or filled in its desire. The states it experiences within its desire must always provide a true basis for examining whether it lives in bestowal or not.

If in order to detach from itself, the creature feels pain in its desire to enjoy, then it suffers, but above the pain, it exists in bestowal and thereby rejoices. And if it attains a state where it can rejoice in its desire while being filled not for its own sake (since this takes place after all the restrictions and the Light’s exit, when the creature starts filling itself in order to increase joy above the screen), then the creature rejoices in being able to fill the Creator.

When we attain “Simchat Torah” (Rejoicing of the Torah), it means that we know how to use the Light that Reforms in order to always remain in bestowal, in joy, meaning in “bestowal for the sake of bestowal” or even in “reception for the sake of bestowal.” Then joy comes indeed, as it is written: “Joy is a reflection of good deeds.” Good deeds are the deeds of bestowal in two gates, two parts of my soul: GE (Galgalta Eynaim) and AHP (Awzen, Hotem, Peh).
[22345]
From the Daily Kabbalah Lesson 9/29/10, Shlavei Hasulam, Article 25, 1991

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The reality in which we exist has no time. All of the changes of time, space, actions, and everything that happens to us including our own transformations are all based on our changeable sensations, while nothing changes outside of us. We would not feel any changes without the changes in our desires and intentions.

In reality there is nothing but the desire with intention and opposite to it, the Upper Light that remains at absolute rest. As this desire changes, it experiences different forms and shapes. Presently, we are experiencing the sensation of ourselves, and this is also the desire that perceives itself this way.

This desire goes through different states, one after another, in the order of cause and effect, from the beginning of its development to the end. This entire development is only realized in relation to the desire; there are no changes outside of it.

Therefore, the entire wisdom of Kabbalah speaks only about the way the desire perceives its reality: the location of this desire, why it is there, and who it is connected to. This is its entire life. The wisdom of Kabbalah reveals to us all of the events that happen to the desire, explains this entire process and especially the last stage of the desire’s development.

This last stage is a conscious step, when the desire develops together with its intention and they attain a state where they begin to perceive their own reality. A certain force arises in them, a special property of perception, which enables the desire to rise over it and watch itself from an external and objective point.

Then the desire establishes that it actually exists; it changes and moves towards something, existing in connection with someone unknown for now, and there is a purpose to its development. It begins to think about the future state which it does not yet see.

All of this happens because the so-called “point in the heart” develops in the desire on the last stage of its development. From this moment on, the desire begins to identify itself more and more with this point; it connects with it, values it, and moves outside of itself more.

In other words, instead of paying attention to the things that the desire has or doesn’t, to the degree to which it is filled or empty, it begins to see fulfillment or its absence as the means to identify itself more with the point above the desire referred to as the screen or intention, Creator, or unity. This is how the desire develops.
[22346]
From the Daily Kabbalah Lesson 9/29/10, Shlavei Hasulam, Article 25, 1991

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