Entries in the 'keter' Category

A New Year: A New Step On The Spiritual Ladder

Dr. Michael LaitmanSpiritual ascent occurs when we transition from receiving for one’s self to bestowing to others. It is regarded as acting by “faith above reason,” meaning “preferring bestowal to reception” and receiving pleasure from bestowal. I have to feel inspiration and joy from rising above my egoism, when I don’t look at what I can gain in it. But I need the force of the Light in order to make such a change within!

This is called “I am for the Beloved, and my Beloved is for me,” when we begin a conversation with the Creator and understand each other. I comprehend why the Creator made my life empty and gave me an opportunity to drift into a group so I may discern what bestowal is. He illuminates me a bit, as if telling me: “Choose this!” in order to help me take the first step. But its realization of it is up to me.

Malchut of the Upper One (the property of bestowal) is presented to my egoism as Keter (Rosh, the head), dark and hollow. But if I decide that my Keter (aspiration) is to adhere to it with my will to bestow, then Malchut of the Upper One doesn’t look as hollow to me, and I cling to it as to the Upper spiritual degree.

This is the beginning of a new path. The beginning is regarded as a New Year (Rosh Hashanah, the head of the beginning) that arrives after the month of Elul (acronym for “I am for the Beloved, and my Beloved is for me”).

From the 2nd part of the Daily Kabbalah Lesson 9/6/10, Shamati #42

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The End Of The Action Lies In The Initial Plan

Dr. Michael LaitmanThe Zohar, Chapter “Lech Lecha (Go Forth),” Item 116: Woe unto the wicked of the world who do not know and do not look to understand that all that there is in the world is from the Creator, that He alone did, does, and will do all the deeds in the world. He knows in advance all that will unfold in the end, as it is written, “Declaring the end from the beginning.” And He watches and does things in the beginning in order to repeat them and to do them perfectly after some time.

The end of the action lies in the initial Plan. Everything returns from Bina to Keter and from Keter to Bina. Between them, in the upper part of a Partzuf, which relates to the Upper One, is where all the work occurs on the lower part of the Partzuf, from ZAT of Bina and down until Malchut.

We are inside Malchut and from our position we do not see the causes of the actions taking place in Bina, nor the goal that all of this must lead to, which comes from Keter. We are opposite to them due to having opposite qualities. As long as Malchut does not acquire qualities of Bina, it cannot understand Keter, the Upper Governance.

From the 2nd part of the Daily Kabbalah Lesson 7/22/10, The Zohar

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The World In The Reflected Light

Laitman_114The Zohar, Chapter “VaEra (And I Appeared),” Item 6: …each degree comprises GAR and ZAT, which is ZA, and there is attainment only in ZA of each degree, even in ZA de [of] GAR, called Daat. However, no one can attain in the GAR of each degree, even in the GAR of the degree of Assiya.

We perceive everything inside of Malchut. Malchut is called “the Creator’s image.” Presently we do not see the true picture of the world, but only what enters our five senses (sight, sound, taste, smell, and touch) and is presented in our brain. We receive an impression from the information delivered to us by our senses, and sense reality that seemingly exists before us within, in the back of our brain.

The same happens to Malchut. Baal HaSulam explains in “Preface to the Book of Zohar” that along with Malchut, there exist the first nine Sefirot; however, Malchut does not know what those nine Sefirot are. She attains these Sefirot after including them within herself, sensing them as something that appears before her.

Thus, Malchut discovers the first nine Sefirot to the extent that she is able to act like them, from below upward. When Malchut becomes like Keter by repelling the Direct Light and forming the Reflected Light, from within the Reflected Light, she attains the fact that before her are the first nine Sefirot, that is, the lower one begins to act outside of itself, outward, and sees what is happening in the Reflected Light.

The same applies to us in this world. We see something that exists before us in accordance with our ego, depending on what is beneficial to us and what isn’t. Whatever doesn’t affect our ego, cannot bring us benefit or cause harm – we do not detect.

This stems from the spiritual roots: Malchut senses the first nine Sefirot only to the measure of the Reflected Light, which the Direct Light imprints within itself. This is the picture that appears to Malchut as though existing before her. Nothing else exists as far as she’s concerned, for she doesn’t sense anything above that.

If Malchut were to have the desire to enjoy of the Root (0) phase, she would not detect before her anything other than the Root phase. If Malchut were to have a greater desire to enjoy, she would see before her a wider picture of reality. Everything is determined by the thickness of our desire (Aviut) and the Light it reflects. That is why nothing in Kabbalah speaks of what truly exists in reality, for everything depends on the measure of one’s attainment.

From the Evening Zohar Lesson 4/28/10

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I Refuse To Be A Puppet

Dr. Michael Laitman A question I received: What is “the Path of Sanctity?”

My Answer: “The Path of Sanctity” means that everything that happens to us is commanded from Above and comes from the Creator (Stage 0 —  Keter) with the help of the Light. The Light influences us in two ways:

1. The Light (Pleasure) acts directly on us and creates the desire to receive pleasure (Stage 1 — Aleph), which is the first level of desire.

2. The Light also brings a sensation of its Origin to us (the Creator, the force of bestowal.)

This is why in Stage 1 — the desire to receive, within the desire created by the Light emerges the desire to bestow. Stage 1 strives to transform itself into Stage 2, which is the desire to bestow.

The Creator triggers within me a desire to receive pleasure and I follow His commands directly (the commands of Nature). But when I realize that the Creator who created me as the desire to be pleased is Himself the one who bestows, I want to become similar to Him. This is a secondary impact from the Creator!

Eventually, I deliberately develop this secondary impact within myself, the intention to bestow, until I undergo all four stages of the Creator’s “influence” (HaVaYaH) and merge with Him.

One Must Feel That He Is The Only Created Creature

contactQuestions I received on interpreting Baal HaSulam’s words and visiting graves of the righteous:

Question: In Shamati, Baal HaSulam mentions several times the “Masach de Hirik.” Would you please explain this phenomenon or concept?

My Answer: It is the correction of the soul in the middle line. One uses the egoism from the left line and the force of Light that corrects it from the right line, thereby building himself with the help of these two forces.

Question: What is the meaning of the word Yuli (יולי)?

My Answer: It is the initial material, from which everything developed.

Question: Why is the expression that Rav Ashlag uses, “What’s the meaning of my life?” and not for example: “What’s the meaning of life?”

My Answer: It’s because a person has to feel this question personally, to feel that his life depends on it completely. He has to feel that he is the only created creature (see the materials on Perception of Reality), and because of this, the purpose of life in general, of everyone’s lives, depends on his life.

Question: Where is the place in which the creature realizes his “I,” and on the other hand, realizes that there is none else beside Him?

My Answer: The place of realizing his “I” is in Malchut, and of realizing the Creator – in Keter.

Question: Does it help visiting the graves of the righteous and lighting a candle to sanctify the soul?

My Answer: Only psychologically!

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Preface To The Science Of Kabbalah. Items 6 – 9

ptichaPreface to the Science of Kabbalah (“Pticha”). Items 6 – 9, summary:

6. The five phases of the desire’s development from the Creator to its completed form comprise all of creation. Subsequently the desire is divided into different parts, but each part also consists of all these parts (according to the principle of a holographic image).

The Worlds of Adam Kadmon and Atzilut are still not separated from the Creator through their qualities. Hence, when the soul ascends to these worlds from our world, it merges with the Creator.

7. In the World of Beria, just as in phase 2, the desire to bestow is manifested. Therefore, when the soul is there, it feels independent from the Creator. Nevertheless, this does not make it separate it from the Creator, because it desires to bestow just as He does.

8. In the World of Yetzira, just as in phase 3, the desire to receive is manifested. However, this desire is still insufficient to separate the soul from the Creator.

9. In the World of Assiya phase 4 is manifested – the fully developed desire, called “the body.” It is completely separated from the Creator and feels absolutely independent. The Light inside it is called Nefesh – still, because the desire has no movement of its own.

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One’s Reward Depends On One’s Effort

rewardA question I received: “A cell in the eye is more important than billions of cells in a finger. That is how much more important one organ is than another. The difference between the souls is the same: from the moment they came out of the general soul, the souls are completely unequal to each other. And we exist in this world the same way – there is no equality between us. However, in the process of self-correction, each one of us completes himself to attain the height of the Creator” (This is a quote from the Academic Course in RussianKabbalistic Anthropology, Lesson 3 – “The Spiritual Construction of Adam HaRishon).

Does this mean that if my soul’s root is that of a simple worker, then I’ll always remain second-class? If the Creator made me this way, then is this forever, or for a long time?

My Answer: Every person who completes himself to reach the level of Creator, becomes absolutely equal to Him! You should go over the topic: “The opposite connection of the desire and the fulfillment” (Erech Hafuch Orot VeKelim). When one who originated from the lowest place acquires a screen and Reflected Light, he is elevated to Keter – the Creator, just like one who originated from a higher place. The difference lies in the work, and the reward depends on the effort. So it’s useless to just sit there and suffer – you have to work!

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The Book of Zohar. Chapter “Rabbi Shimon’s Departure from the Cave”

The Book of ZoharThe Book of Zohar. Chapter “Rabbi Shimon’s Departure from the Cave” (abridged)

185. Rabbi Pinchas stood (in all of his 10 Sefirot, Gadlut) before Rabbi Rachuma (who was equal to him in his small state – Katnut, sitting) on the shore of Lake Kinneret. He was wise, old, and almost blind (corrected with the Light of Hassadim, filled with the Light of Hochma, almost blind – complete correction makes it impossible to receive the Light, to reveal). He said to Rabbi Pinchas: “I have heard that our friend Shimon Bar-Yochai has a jewel, a son (a degree higher than RASHBI). I have looked upon the Light from that jewel (that fills him), and it shines like the light of the sun (Keter) and illuminates the entire world (Malchut).

186. And that Light extends from the Heavens (Bina) down to the earth (Malchut) and illuminates the whole world (his entire soul) until Atik (Keter); appears and sits upon its throne (becomes the uppermost Sefira), which occurs at the end of (the soul’s) correction. And that Light abides entirely in your household (because the daughter of Rabbi Pinchas was wife to Rabbi Shimon, and Rabbi Elazar was therefore his grandson, the third degree). And a tiny ray of Light (called “the son of the household,” Rabbi Elazar) separates from the Light that fills the household, comes forth and shines upon the whole world. Happy are those who merit such a destiny! Come out, my son, come out! Go after that jewel, which illuminates the world, for it is a good time (GAR of Atzilut) to do so!

187. He came out before him and stood waiting to board a ship (the property of Malchut in Bina). Two women (Malchut, desires that are still unfulfilled ) were with him. He saw two birds soaring over the water. He raised his voice (MAN) and said, “Birds, you soar over the sea (the Light of Hochma); have you seen the place (degree) where (over which) one could find Bar-Yochai?” He waited some and said, “Birds, O birds, fly away.” They flew away and disappeared into the sea.

188. Before he boarded the ship (raised Malchut to Bina), the birds approached again, and in the beak of one of them was a letter (revelation). It read that Rabbi Shimon, the son of Yochai, had left the cave together with his son, Rabbi Elazar. Rabbi Pinchas went to them (ascended to their degree) and found them completely changed (with regard to corrections): their bodies (desires) were covered with sores (like holes in the ground – see the Talmud, Bava Batra, 19:2) from staying in the cave (Bina staying in Malchut) for so long. He wept and said, “Woe that I have seen you so!” (This is how he assessed their state. Similarly, we assess the Upper One, the property of bestowal, as darkness.)

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Using the Sixth Sense, One Perceives Like the Creator

Using the Sixth Sense, One Perceives Like the CreatorQuestions I received on perceiving spirituality:

Question: I am absolutely convinced by the way Kabbalah explains everything – the creation, life, and the end of all of this. But in my heart I feel that I need something tangible, something that I can sense with my ordinary five senses, some kind of a clue, sign or miracle. I know that this is not how Kabbalah works and I feel it is rude and ignorant to desire such things, and I should not do it. What do you advise me to do with such thoughts and desires?

My Answer: You will become more and more detached from this desire, because you’ll begin to understand that spirituality is attained differently – inside you. Actually, you even perceive our world, all the corporeal things, only inside yourself. Nothing exists outside of you. Gradually you will begin realizing this, to the extent that you will gain a perception of the world of souls, the Creator, in parallel to your perception of this world.

You shouldn’t do anything forcibly, but only include yourself in the group. Then the desires you receive from the group will draw the Upper Light, which will change you and make you just how you should be, without your intervention.

Question: When you talk about the sixth sense, you don’t mean just one more “sixth” sense in addition to the other five, but five new senses that exist in parallel to the ones we already have, and that operate differently from them?

My Answer: It’s a new type of perception comprised of five parts (from Keter to Malchut with Ohr Hozer). It is called a “soul” and it perceives like the Creator, inside the quality of bestowal, in the Reflected Light. Of course, it is not just an additional sense, as I sometimes say to avoid scaring off the beginners.

After a person gains the ability to perceive in the Reflected Light, in bestowal, he also begins to perceive differently in his five bodily senses, perceiving new relationships and connections between forces, objects, and actions. In addition, he always retains the ability to descend to the regular perception, to be like an ordinary person, to understand him.

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The Book of Zohar. Chapter “The Night of the Bride,” Part 2

The Book of Zohar.The Book of Zohar. Chapter “The Night of the Bride,” Part 2 (abridged)

139. Thus, “the Heavens declare the work of His hands.” These are the friends who have united in the bride (Malchut) by studying the Torah on the night of the holiday of Shavuot. They are all participants of the covenant with her, and are called “the work of His hands.” And she praises and notes each and every one of them. What is Heaven, firmament? It is the firmament, where the sun, the moon, the stars, and the signs of fortune (zodiac) are located. This firmament is called the Book of Remembrance, and it declares and records them, so they shall become the sons of His palace, and He will fulfill all their desires.

140. Day after day brings Omer – a sheaf. The holy day out of those days (Sefirot) of the King (Zeir Anpin) praises the friends, who study the Torah on the night of Shavuot. They say to each other, “Day after day shall bring a sheaf,” and praise it. And the words “night after night” refer to all the degrees, Sefirot of Malchut, that reign in the night, praise one another by each receiving from a friend, from another Sefira. And the state of complete perfection makes them beloved friends.

141. Does he speak of the others in the world who do not obey the Creator, and whom He does not wish to hear? But they made lines through all the earth, that is, these things make a line out of those that reside Above and out of those that reside below. From the first – firmaments are made, and from the second, from their return – earth. And should you say that they revolve around the earth in one place, it is said that they are also at the end of the world.

142. And since out of them Heavens were created, who resides there? He returned and said, “There is a shelter for the sun in them. This is the holy sun, called Zeir Anpin, and it dwells and resides there, and adorns itself with them.”

143. Since Zeir Anpin resides in those firmaments and clothes in them, he emerges like a bridegroom out of his wedding canopy, and rejoices and races along these firmaments, and exits them and enters, and races toward a tower in a different place. He emerges from one end of Heaven, from the Upper World, from the Highest place, from Bina. And his season – where is it? It is the opposite place below, i.e., Malchut, which is the year’s season that forms all the ends and binds everything – from Heaven to this firmament.

144. There is nothing hidden on account of the year’s season and the phase of the sun that revolves in all directions. And there is no concealment, i.e., not a single Supernal Degree is hidden from him, for all were bound together and everyone appeared before him, and none could be concealed from him. Thanks to him and thanks to them he returned to them, to the friends, in the phase of complete return and correction. All this year and all this time is for the Torah (to study it), as it is written: “The Creator’s Torah is perfect.”

145. The word HaVaYaH is written six times, and there are six verses from “the Heavens declare” and until “The Creator’s Torah is perfect.” And this is the secret of the word BERESHEET, which consists of six letters: “THE CREATOR CREATED ET (THE) HEAVENS AND THE EARTH,” six words in all. The other sources of the verse from “The Creator’s Torah is perfect” and until “they are better than gold” correspond to the six utterances of the name HaVaYaH in them. The sources from “the Heavens declare” through “The Creator’s Torah is perfect” are for the six letters in the word BERESHEET, whereas the six names are for the six words from “the Creator created” through “the Heavens and the earth.”

146. As they were sitting and talking, Rabbi Elazar, the son of Rabbi Shimon, entered. He said to them: “Certainly, the face of the Shechina has come, hence I called you Pniel (Pnei–face + El–Creator = the Creator’s face),” for you have seen the Shechina face to face. And now that you have attained Benayahu Ben-Yehoyada, it certainly refers to Atik, the Sefira of Keter, just as everything else that occurred afterwards, as it is written in the Torah: “And he slew the Egyptian.” And he who is concealed from all – is Atik.

147. The words, “He slew the Egyptian” are explained in another place, i.e., at a different degree, in a different way. He opened and said, “He slew the Egyptian, a man of good stature, five cubits high.” All of this refers to the same secret. This Egyptian is the one who is well-known and is described as “very great in the land of Egypt in the eyes of the Jew,” for he is great and honored, as that old man had already explained.

148. This case was examined at the Divine Assembly. “A prominent man” and “a man of good stature” are the same, as they constitute Shabbat and the bounds of Shabbat. As it is written: “You shall measure it from outside the city.” It is also written, “You shall not impede limitations in measure.” Hence, he was a man of good stature. Precisely such, from one end of the world to the other. Such is he, Adam, the first man. And should you disagree, referring to the written “five cubits,” know that these five cubits extend from one end of the world to the other.

149. It is, as is written, “like a weaver’s beam,” as the Divine staff that was in his hand, which reveals by the secret name, confirmed in it by the light of the letter combinations that Betzalel and his disciples engraved, called “weaving,” as is written, “He filled them and others, and BOUND them.” And that staff – within it shone a secret name, inscribed on all its sides by the Light of the sages, who confirmed the secret name in forty-two properties. And the rest of what is written from here onward is similar to what the old man had already explained. Happy is his lot!

150. Be seated, dear friends. Be seated and let us renew the correction of the Bride on this night, for whomever joins her on this night shall be guarded Above and below in the coming year. And this year shall pass over him in peace. Such people are described in the verse: “The angel of the Lord stands round those that fear Him, and delivers them. O taste and see that the Creator is good.”

The Night of the Bride” – full commentary

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