Bold and in quotes: Original text of Baal HaSulam
Regular: Commentaries of Rav Laitman
lowercase italics: emphasized words
Capitalized italics: transliteration from Hebrew
It is well known that the result of an action is always present in the original conception. In accordance with His goal, the Creator created in a reverse order (if one may say that about Him) all the actions that lead to this goal. However, the notions like time and action do not exist with regard to the Creator; therefore at His level (although we do not understand it) the conception, the action and the result are completely identical and exist simultaneously. That is to say, the Creator's will to bestow delight upon His creatures is realized without any intermediate states.
All that we learn (the four stages of the direct Light's development, the Light's restriction, division, and spreading, the descent of the worlds down to the level of our world and the soul's ascent to the state of Infinity) takes place only with regard to us. The only state in which we exist is attained and manifested in this fashion. The state conceived by the Creator was instantly realized in His conception. We exist within this conception and there is nothing else in reality.
All that we perceive, as realized in material (in us) and the spiritual states through which we gradually pass in order to attain this conception, takes place only with regard to us. All of these sensations awaken within us and form one unified impression of His attitude towards us - His desire to delight the creation.
In reality there is nothing besides His thought in which we exist. The science of Kabbalah speaks about the way we attain the Creator's conception, how we begin perceiving ourselves as existing within it, and how this conception is realized through us. Yet, all of this exists only in our perception, hence it is called desire: "Kli de Kabbalah" (vessel of reception) in which we feel the Creator's conception. The development of this vessel (Kli) is the subject of the science of Kabbalah. In other words, Kabbalah is the study of the Creator's conception, of His thought.
Physicists (especially astrophysicists) also assert that the universe constitutes one single thought, one conception. They receive this impression in the process of their research of outer space.
After the goal is defined, it becomes clear that the order of creation is predetermined in all of its manifestations and only in accordance with the goal to delight the creation. Humankind will develop and ascend in relation to the property of bestowal until it can feel the Upper governing force as its neighbor.
The Creator's initial conception was immediately realized in His attitude towards created beings. They appeared in the state of merging with Him and in absolute delight. Yet, created beings gradually realize this state because they have to acquire the need to feel, absorb, and enjoy this state. In Kabbalah it is called, "Kli Kodem le Ohr," which means that the vessel (desire) should precede the fulfillment.
Therefore, the creation's attainment of its own state is gradually manifested at all the levels of the spiritual worlds.
According to the Creator's plan, humankind should first develop a desire for its eternal and perfect state and only after that will it be able to feel and enjoy it. That is how all people advance towards this sole state, either by choosing the path of suffering or the path of correction, the path of Light and Kabbalah. All the preceding states are merely the creation's awakening towards this true perfection.
Thus, creation always feels the same - its true state albeit in a small, limited measure. The degrees of this unique and perfect sensation are called the world of creation. The nature of creation is programmed to push it towards the attainment of this state of perfection, similarity and unity with the Creator.
The property of bestowal is acquired step-by-step. A person climbs the rungs of this ladder, one by one, until he reaches his goal. The quantity and quality of these levels are determined by two kinds of reality.
The first is the reality of matter, i.e., the descending order of the Upper Light's revelation from the Initial Source, which defines the measure and quality of the Light emanating from the Creator's essence. This Light goes through a sequence of concealments until material reality and material creations emerge from it.
The spreading of the Light from up to down creates the Kelim. These vessels created by the Light are not considered creatures yet. They simply constitute the forms with whose help the Light is gradually diminished, materialized (if one might say so), and clothed in "robes," concealments. However, no creatures exist at this point as yet.
The second is the reality of the Higher consciousness. After the revelation of the Light's descent the reverse process begins - creation's ascent, its attainment of the Creator. Climbing the rungs of the spiritual ladder, humankind continues ascending until it reaches the purpose of creation.
Now creation (desire) is gradually clothed in the same levels and forms through which the Light previously descended and materialized. It grows more and more similar to the Light until it becomes absolutely equivalent to it at the highest level and reveals the Creator's thought to delight His creatures.
Both of these realities are researched in all their particular details by the science of Kabbalah.
Kabbalah speaks about the one and only existing state and explains how man can attain it. It embraces the entire creation, but not the Creator Himself. It is forbidden to research Him because He does not manifest within us tangibly enough to make this research accurate and reliable. Only by studying His actions will we finally attain His plan.
Therefore, no other true knowledge exists in the universe. The rest is included in this science because everything speaks only about the creation and how it attains its ultimate state.
We can call it the Creator or nature (the words Creator and nature - Elokim and Teva - have the same numerical value) because they are the same: through nature He rules over us.
With regard to us nature falls into two parts: attainable and unattainable. All forces that influence us (our desire) both on the inside and on the outside and all that we attain inside our desire with the help of the mind are called nature or the Creator. In this way, the notions "Ohr" and "Kli" are explained in more comprehensible terms.
Kabbalists characterize the Upper ruling Force, which is usually called the Creator, as absolute kindness. This is how they attain it in their own sensations - as the ultimate manifestation of the outer and inner nature and of all the laws that influence desires. The Creator or nature cannot possibly cause harm to anyone. This fact is perceived by Kabbalists who attain it and who identify it as the principal law of the universe. This law embraces the entire universe and determines all that happens in it. As a rule, we perceive the actions made by nature and society not as absolute kindness, but as evil.
We perceive them as such not because that is the way they are, but rather because we are opposite to the desire which can perceive the Creator's influence correctly. As Kabbalists correct their desire, they begin to feel this absolute law of the Creator's kind attitude towards His creations.
Common sense clearly indicates that egoism (the will to receive for one's self) lies at the root of all evil deeds. By saying "common sense," I mean those who have already attained nature and researched themselves on the basis of materialistic psychology. They see and understand why a person harms others and perceives the world negatively. This happens only because of his natural egoism. If man diminished or corrected his egoism, he would feel much better.
Consequently, by decreasing or increasing egoism one can partly avoid blows, but cannot find delight. The only way to achieve delight is to transform egoism into altruism by using the intention "for the Creator" instead of "for one's self."
How good it would be if we could simply diminish our egoism and quietly exist in a small and secluded world. The fact is that nature will never agree to that. It is pre-programmed to lead the entire creation towards the ultimate goal; hence, whether we want it or not, we cannot remain at the low level of primitive, childish egoism, but have to grow.
What does this "obligation to grow" mean? As we grow, we inevitably arrive at the point when we can no longer reduce and control our egoism. It explodes within us so uncontrollably that we shamelessly and unreservedly rush to satisfy its whims. As a result, the painful blows that follow make us realize that egoism is evil, but we cannot get away from it. This way we finally come to the conclusion that egoism must be replaced with the opposite quality, altruism. There is no alternative. However, this path is very long and painful; hence, Kabbalah calls it the path of suffering.
Instead, a person can persuade himself to change egoism for altruism with the help of Kabbalah studies. During his studies and group work, the Upper Light imperceptibly and insensibly awakens in him the aspiration to become an altruist.
In that case, the person does not have to dodge blows; the Upper Light projects before him good, pleasant, and perfect states that he can achieve. Man suffers not from the painful blows that befall him, but from the absence of perfection. The projected states appear so delightfully attractive, that the person feels enough power to ask the Upper force to transform his egoism into altruism.
The passionate pursuit of one's own well being generated by the will to receive compels man to harm his neighbor. If personal well being brought no satisfaction, there would be no basis for evil in the world.
And if we occasionally come across a creature that harms others not because of "the desire to receive," the only reason for that lies in the habit that originated in this desire.
By virtue of habit that turned into second nature, instinct, he continues causing harm. There are such animals; and we have such states, but they are subconscious and do not originate in downright egoism.
Since we perceive the Upper governing force as absolutely perfect, it is clear that no "will to receive" is present in it. Therefore, it has no reason whatsoever to harm anyone. Furthermore, it possesses the "will to bestow," the desire to pour its goodness upon the created beings.
The absence of the will to receive is a natural consequence of the absolute good. "Not to give and not to receive" is impossible; such a neutral state does not exist in nature. One can be either in the state of reception or in the state of bestowal. You may say, "And what about Tzimtzum, the Kelim de Kabbalah without the Kelim de Hashpa'a or vice versa?"
If I only have the Galgalta Eynaim (GE), what can I give? I want to give, but I cannot. This is called the Kelim de Hashpa'a(GE, the Kelim of bestowal). I wish to bestow, and it is a totally different matter that there is no such opportunity. Why does Tzimtzum take place? Although I passionately desire the Light, I restrict myself because I wish to stop being opposite to the Creator. This is the beginning of bestowal. I restrict myself not because I feel bad; I am motivated by the desire to become similar to the Creator. It comes as a reaction to shame (e.g., "Bread of Shame"), not pain. The difference is enormous.
Therefore, we say that no intermediate state between reception and bestowal exists. The passage between the two states goes through an infinite gap called the Machsom (energy threshold). Being infinite in magnitude, it is always aimed at the world of Infinity and aspires to reach its height.
Whatever good or bad feelings creatures may have are sent by the Upper force, which possesses one single quality - the desire to bestow, to be good to them. This is the only law that determines its attitude towards creation. From this it follows that obviously all creatures receive only good from it and that they were created for no other reason but for reception of its goodness.
Therefore, Kabbalists define this force as the absolute good. They attain it as such and we can only rely on their words. However, faith gives no power. Until the properties of a person are opposite to the Upper force, everything that emanates from it will be perceived by him inversely.
Question: Does it matter what Tzimtzum it is, the first or the second?
No, it doesn't. Here we speak only of how man restricts his desire, prefers not to work with it. This can happen depending on what he feels either under the influence of suffering, or because it is opposite to the Giver (Creator).
These states can even merge into one. When I perceive the Creator, I feel pain because I am opposite to Him. Does it hurt because I am opposite to Him or because I am not similar to Him? Does this pain come from my affected egoistical desire or from the altruistic one that I lack?
What do I want - to reduce my egoism to stop suffering or to acquire the Creator's altruism, to be like Him? Is my action aimed at achieving comfort for myself or is it meant to bestow to Him, to become like Him for His sake? This determines the direction of Tzimtzum. Here these two reasons come into contact.
However, the transition from one state to the other - from egoism to altruism - is instantaneous. There is no intermediate state between except the one I described above.
Question: A habit turns into second nature. I see no reason why this should be so. Is this an attempt to escape the realization of evil? It turns out that I stick to this habit without realizing that I have to advance. Why does this principle exist?
You have asked several questions. We see that a habit becomes second nature because when a person receives pleasure by doing something, this pleasure creates in him a certain form.
I am told: "First try something, and then you will start enjoying it." For example, they say, Coca-Cola® brings pleasure, and although I do not know it, I gradually get used to its taste and begin to like it. This way, people acquire a habit for coffee, cigarettes, etc. I remember that when I started smoking I felt terrible, but I wished to be like other adults. This is an awful state. Every smoker knows how unpleasant the beginning is.
Subsequently, this state turns into a habit, which generates pleasure (need). You cannot rid yourself of it; you are obliged to satisfy this habit. It becomes a sort of a program inside you, but you have gradually built this Kli by yourself. This did not happen immediately. At the beginning you did not feel this pleasure. You were developing this Kli with a totally different motivation, until it turned into the need for the pleasure that a cigarette holds.
At first, you want everyone to see that you smoke like an adult. Afterwards, when it turns into a habit, it does not matter anymore if they see you or not. Smoking becomes a need; in this way you created within yourself a Kli. This is called: habit turns into second nature. The Light gradually creates the Kli in the same way.
Why is it so? This is the reverse side of what we can do. That is to say, we can attract all kinds of pleasures (in the form of actions) that we cannot yet feel today, and by carrying out those actions we can gradually develop the ability to enjoy them.
There is an article "A Habit Becomes Second Nature" in the book " Shamati" ("I Heard"), in which Rabash (Rabbi Baruch Ashlag) quotes his father Baal HaSulam saying that under the influence of gradual adaptation man begins to feel the spiritual world. Does this mean that in our animate state we can get used to it by growing more intelligent and sensitive? No it doesn't; and here he writes: "You can create a Kli for something that does not bring you pleasure today and feel the delight of bestowal."
That is all. The Baal HaSulam calls it a purely psychological problem.
Nowadays efforts are made to set society against smoking to prevent young people from acquiring this bad habit.
Now imagine a society which cultivates the property of bestowal. Under its influence I can gradually acclimate myself to such actions and develop a taste for them. It will come to me from above because this taste of Light corresponds with my Kli. I will gradually create this Kli, although in the beginning I will feel nothing good in it. On the contrary, it will be as awful as smoking the first cigarette. Hence, the Baal HaSulam says that a habit creates within us another nature - bestowal.
The article explains that we gradually adapt for the spiritual sensation and start perceiving it as pleasure, although at first we feel neither the action itself nor the pleasure in it. So what if I bestow to someone? However, little by little, these acts of bestowal can help me to acquire another nature.
In the Introduction to "The Study of Ten Sefirot" the Baal HaSulam explains that only this principle underlies the process of entering the spiritual realm. He writes: "If a person (i.e., an ordinary person unacquainted with the intricacies of Kabbalah) wishes to enter the spiritual world, he should restrict himself to a diet of bread and water and to the most primitive conditions. He should completely stop indulging his body and give up any form of enjoyment. As this gradually develops into a habit, the person's body will stop demanding pleasures."
His desire to achieve this state will attract the Light from above, and although this happens without his conscious realization, it is still called a habit. A person does not take this influence into account. However, every action of ours stimulates a certain reaction from above because the Light built all levels from up to down in such a way that even in our world (below the Machsom) we are exposed to the Light's special influence.
The Light's special influence is attracted by our unwillingness to use egoism and to pay attention to suffering. The Light approaches us because we become more similar to it by breaking out of our egoistical vessel. Our properties grow more equal to the properties of the Light and it begins to elevate us higher and higher.
As the Baal HaSulam explains in the Introduction to "The Study of Ten Sefirot," this is the most natural way to pass from our world to the spiritual.
In our time we use the Upper Light instead of the aforementioned restrictions. This innovation was introduced by the so-called sages of the Talmud. They decreed that there is no more need for a person to suffer because the Kli had grown.
When in the period of the 2nd Temple the Kli was small (at zero and first levels of egoism), the restrictive actions described above could be used for entering the Upper world. Later on the Kli momentarily passed to the next level of Aviut and the old measures turned out useless. A person could no longer be content with a piece of dry bread and a cup of water.
Since such restriction was impossible, the sages of that time suggested another solution: "Through our books we will create such powerful sources of Light and a new method that will enable man to change not under the influence of suffering but through the study of Kabbalah." By studying Kabbalah, a person attracts upon himself the Upper Light (Ohr Makif). In principle, this Light brings man to the same result as the described habit - to gradual adaptation.
In both cases we advance by means of adaptation (a habit becomes second nature), but in Kabbalah this happens with the help of the Upper Light. All the same we have to study in a group and draw the Light with the help of our actions. However, in this case, instead of restricting ourselves to bread and water, we try to act as altruists within the group.
Therefore, although we still have to restrict ourselves and get used to altruistic actions directed to others, this takes place not at a primitive level (when we restrain our animate nature), but on a higher, "human" level. The Upper Light gradually purifies us and creates within us the prerequisites for correct intention.
These actions are also called a habit, i.e., they gradually become second nature. Our participation lies in the quality and the quantity of the efforts generated by our desire for it.
Question: Many of my friends practice meditation and say that they feel good. You have met with an Indian Maharaja who practices Hinduism and called that method the most natural way to enter the spiritual realm. Now you say that we should act differently. Can you explain what you mean?
The problem is as follows. During our meeting I asked Maharaja: Why do we have to be good? He said: We must love one another. All right, said I, but what for? Because this will be good, he replied. And what next?, I continued. This way I will exist seventy or eighty years in this world. I will love others and others will love me, and we will all build paradise on the earth. I will feel great, but what happens after that? - Nothing. What else do you want, if all is perfect?
I kept trying to squeeze from him the answer to the following question: "What is the purpose of this existence, of this world?" He looked genuinely perplexed. There is no purpose. All we need is to co-exist peacefully in this world. I pressed on. Perhaps, we should aspire to the Upper world, merge with the Creator? No, he said, we just need to live well in this world. That's all. However hard I tried, I could receive nothing else from him.
It all depends on my intention. I restrict myself not to feel better, but in order to become similar to the Creator. That should be the purpose of my work and that is the essence of my actions. The Baal HaSulam gives the following example: "As one person thrusts a knife into someone's body, he performs an operation and is paid for it. Another person does the same to kill and will be imprisoned for his crime." As you see, everything depends on the intention and is determined by the set goal.
You may limit your desires and restrict yourself to bread and water, but with the intent for all to think how righteous and good you are. You are really satisfied with what you have. I agree that a yogi should feel very well. Yet is this the purpose of life? People with such small desires can still remain in this blissful state, but in 5-10 years India will rise too and they will no longer be able to sit in a lotus position plunged in meditation.
Your friends are right when they say that they feel good because they are "detached." However, when their desire grows, they will no longer be able to suppress it. There is no getting away from egoism because the entire creation has only one purpose and the "inner mechanism is ticking."
All of these methods of relaxation and religions are good within certain limits, but beyond those, they stop working.
Finally, Kabbalah appears and explains how one should work with one's egoism without suppressing it so that it will grow and be filled with delight. Therefore, only Kabbalah clearly tells us what we should do with ourselves at this stage of human development.
The methods that teach people how to subdue their desires and to be content with what they have will not help. Man will not be able to escape the enormous desires that awaken within him.
Your desire is a little bigger than theirs, so you can simply go and see what they enjoy and do. Try to stay among them and you will see that they are like little children who believe in all sorts of silly things. You will consider it stupid, but for them it is the method of achieving happiness and joy. They regard it as serious because it gives them fulfillment.
Our mind is created only to satisfy our desires. If I enjoy something, then I automatically consider it good. I do not think that a person who inflicts upon himself suffering is wise. Possibly he does it for some higher goal. In that case, his real goal is reception of pleasure. I can conclude that in order to gain something he is ready even to suffer.
Everything depends on the level of man's egoistical desire. There are people who can be content with very little: live in some God-forsaken region tending goats and cows. It sounds nice, and if you suffer, you envy such people. Yet if you can find various ways to fulfill your desires, you consider them primitive.
Humankind and egoism go through such rapid hyperbolic development that we cannot get away from it. Eventually, whether we want it or not, we will come to a state of terrible shock from grief and discontent and will be compelled to seek another method of fulfillment. Yoga will no longer be able to appease us. We will have to satisfy our egoism and this will be possible only with the help of Kabbalah.
Question: A person acquires second nature with the help of a habit. As you said, this is the work of the Light. In other words, the Light creates in man a nature of bestowal. When does the Kli start working?
A habit creates a new Kli for us. When it is ready (i.e., when it feels its new desire), it starts working. I am under the influence of a habit all the time. For example, when I want to begin smoking, I feel bad until I get used to this poison and my body starts demanding it.
Every such action is loathsome in the beginning, but as time goes by, it gradually creates the Kli. When this Kli begins to demand its fulfillment (neither according to the schedule nor to what my friends tell me), when it sits inside me and dictates what to do, then it is considered complete.
How and when it occurs within a person depends on the intensity of his study in exactly the same way it happens in this world.
The Baal HaSulam writes: "By looking at our reality that is governed by the Upper force we will see that it does only good. By taking even the smallest created being that belongs to one of four kinds: still, vegetative, animate or speaking, we will see how that single creature, as well as its entire species, are being purposefully ruled in their cause and effect development. This is similar to a fruit on a tree that has the good final goal of ripening." These are the words of the Kabbalist. We cannot see it, but let's try to believe him.
Botanists can explain how many stages the fruit goes through from the moment it appears until it reaches its final purpose of complete ripeness. That is to say, from the moment of conception, when the first flower appears until it finally turns, for example, into an apple. However, none of the stages preceding the last one bear even the smallest hint of its final state of beauty and sweetness. Contrary to that, they are opposite to its final form. The sweeter the fruit is in the end, the bitterer and uglier it is in the early stages of its development.
A question arises: why is this so?
Even more striking is the difference between a developing and a mature species on the "animate" and "human" levels. An animal whose mind remains small after the completion of its growth does not undergo any serious changes in the process of its development, whereas dramatic changes take place in the human mind towards the end of its development.
By "dramatic changes" the Baal HaSulam implies that every intermediate state is opposite to the final one. If we take a small calf, we will see that a newborn animal appears to be very similar to the fully grown one; whereas a newborn human being will not look the same as an adult. In other words, its initial states are much worse than those of the calf. They are more contrasting with regard to the final state.
Thus, the states of those who are destined to reach the ultimate state appear awful. For example, a one-day-old calf is called a bull because it is already strong enough to stand on its feet, walk, and can avoid dangers around it.
At the same time, a one-day-old man is similar to a creature deprived of all feelings. If someone who is unfamiliar with the realities of our world were to see these two newborn creatures and to describe them, he would surely refer to the baby as the one that would never reach its goal. He would consider the calf a future great hero. Thus, if we judge by the development of mind in the calf and the baby, then the latter is a mindless creature unable to feel anything.
Naturally, it is very difficult to say what can come out of it, its potential. Nature always uses contrasting states in its movements because first it has to develop a Kli and only after that does it begin changing, correcting, and adapting it for fulfillment. In the beginning, a vessel of a certain capacity appears, then it assumes form, and finally fulfillment comes. Therefore, in our world we often go through contrasting, extreme, and very unpleasant states. It especially refers to those who commence on their spiritual path.
Thus, it is strikingly obvious that the Upper Force governs reality as a form of purposeful management which does not take into consideration the order of levels of development. That is to say, all the intermediate states are of no importance, and we have no right to pay attention to each other's qualities in the process of our development. All we have to see is that a person is evolving and it does not matter where he "skids" occasionally. The important thing is that he constantly aspires to the Creator. It is utterly insignificant that the person is hurled from side to side and goes through various states. We should be interested only in his aspiration, in the vector of his advancement.
Nature apparently wishes to deceive man, and divert him from the realization of the purpose of his existence. It always shows him states that are opposite to the final variant.
Why does nature deceive us? This is done to enable us to move forward by faith above reason. We could go through all of these states differently, but we are expressly confused, and it seems to us that we are far from the goal and the Creator.
However, this manifests in us in the best states. We feel a huge distance between us and the Creator; sense our wickedness. But it does not matter: this is just a manifestation of our Kli. At the next stage our Kli will become more similar to Him and will be filled with new attainment, irradiation; will make a certain progress.
Question: Why did the Creator give us the sensation of cyclic recurrence and time?
Cyclic recurrence and time in our sensations are the consequence of the states that we go through because all the states are liminal (i.e., one level follows another). There are four stages of the direct Light's spreading: Keter, Hochma, Zeir Anpin (ZA), and Malchut(Aviut 0, 1, 2, 3, and 4) and each of them splits into five and again into five, etc. Every one of our states is strictly differential, graduated, and separated from the next.
In other words, all the states that we pass through are like impulses and every one of them goes through stages of egoism's growth, adaptation, correction, fulfillment, and realization. All of these actions and processes affect egoism.
After that egoism rises one level and the same process is repeated. When the five levels (Partzufim) that make up a world are completed, there comes a turn of the next five levels (impulses), and so on.
This way we gradually advance within this discrete, impulse system because every Aviut is separated from the previous one in accordance with the original structure of the Kli, which is subdivided into five parts. Each of these states consists of falls, realization of evil, desire to be corrected, and work with intention (for one's self or for the Creator).
This goes on until a person receives from above the correcting force, which he subconsciously feels and desires. He feels some revelation, some improvement in his state and passes to the next stage.
In this way all the actions continue up to the Final Correction and the world of Infinity. However, they cardinally differ from one another in their scale, essence, and the sensations they create.
Bearing in mind that all the preceding levels are opposite to the last one, we say: "Ein Hacham ke Baal Nissayon" (Heb., "Man of experience is the wisest of all") because only the person who can observe creations at all stages of their evolution can look at their distorted developing forms without fear and believe in the beauty and perfection of its ultimate state.
What does "to believe" mean? The person simply knows that it is so, he has seen it many times, and from experience he also knows that all of these states will ultimately result in new attainments. In this case a habit becomes second nature. A person goes through adaptation to a new daily routine and forms his relations with the group. A person has to build his states in advance, based on what he goes through.
On some days I write a lot, on others I study or process the available material. Sometimes, if I cannot work on the material, then I do something else.
That is to say, a person goes through various states and he always has to adapt himself to the circumstances for optimal self-realization. In this way, he passes through the states faster and more correctly.
The science of Kabbalah explains the meaning of such a gradual development that every created being has to go through.
This is what we have explained: since our egoistical desire (even with the altruistic intention) is graduated into 125 basic levels that continue subdividing, every state is differential, discrete, and separated from all the others.
The detailed clarification of the Upper governance's mechanism in our world indicates that this governance can only be purposeful. In this way, its good attitude is not felt until the creation fully develops and reaches its ultimate form.
We feel the Creator's goodness not in the middle of our ascent, but only at the very end. If we could feel such delight in the middle of the process, it would stop us and suppress our Kli. Until then, the developing creation always deliberately appears before the observer in an outwardly corrupt form. Rabbi Shimon Bar-Yochai perceived himself as a market trader. Prior to ascending the highest spiritual level, a person feels as if he plunges into the basest egoism and pettiness. This is beautifully described in the Book of Zohar.
One should be prepared for it. The preparation lies in creating for oneself a good environment - books, systematic studies, and friends. Such an environment helps and supports a person and constantly creates optimal conditions for his spiritual advancement.
Question: It often happens that a person falls asleep during the lesson. What can he do if he tries to stay awake and fails?
There is nothing we can do about it. We should do our best to cope with this problem, both on our own and with the help of friends. We should find more time for sleep. The lengthy period that we pass before entering the spiritual world requires so much energy that a person in a semi-conscious state is unable to advance. We have to sleep at least six or seven hours a day (possibly in snatches). Without this minimum a person resembles a ghost.
One should be more critical towards what one does. Not every kind of work facilitates one's personal advancement; sometimes it brings opposite results. Hence, I always recommend more sleep during the day or right after the lesson.
My Teacher could sleep for a few minutes at a time if he had to. He used to tell me: "Wake me up in a minute." I did as he had asked me and he would say contentedly: "I slept well." He was able to "switch himself off." I can sleep for 10-15 minutes. Consider it a good Kabbalistic habit and start training.