You are here: Kabbalah Library Home / Textbooks / Суть науки Каббала / The Essence of the Wisdom of Kabbalah / Article "The Essence of the Wisdom of Kabbalah" - Selected Lessons / Article "The Essence of the Wisdom of Kabbalah" - Lesson 1

Article "The Essence of the Wisdom of Kabbalah" - Lesson 1

August 30, 2005
Lecturer: Michael Laitman, PhD

We’re starting an article of Baal HaSulam from the book for beginners Kabbalah LeMatchil; page 21. The article is "The Essence of the Wisdom of Kabbalah." Baal HaSulam’s articles illuminate our whole way. They tell us where we are, what our status is, what reality we exist in, who we are, how we feel our lives, and how we should relate to reality. Is it in our power to change reality — how we perceive it, how we come here, leave again, and once more return in reincarnations? Are we in other states besides the one we know in our present state, the one we call “life on Earth here in this world?” Are there other dimensions, different times in which we exist? Can we simultaneously be in different dimensions?

There is time, space and motion. Can we change times? We think that we can change places. What about motion? Can we move only in corporeality, on the surface of this world? Perhaps we can move in time? Can we move in dimensions, from dimension to dimension? This all comes from man's awareness about who he is, because what we feel, we feel within ourselves. Thus, by knowing ourselves, we know the reality that we feel, what is felt inside us. From here, we develop onward. The wisdom by which we develop is called “the Wisdom of Kabbalah,” first and foremost, because it is a result of a chain of Kabbalists who discovered it and passed it onto us, generation to generation. Also, this wisdom appears in what is called our “Kelim,” our vessels of reception (“Kabbalah” is the Hebrew word for “reception”).

Our nature is that of a desire to enjoy, to receive, to absorb. When we want to know what appears in us, in what form, and for what purpose, then this study, this knowledge that becomes a whole collection, is called “The Wisdom of Kabbalah.” We can say that, in fact, all of our dealings in research, in science, in this world, in all the sciences we develop, in everything we know about ourselves in this world; everything is included in the Wisdom of Kabbalah. That is what Baal HaSulam wants to tell us.

But we normally do not relate to the Wisdom of Kabbalah as a science of our world, but as a science of what is beyond this world. Why? It is because every science we know in this world, and the ones we don’t yet know about, surface according to natural forces in us. Although they are incorporated in the Wisdom of Kabbalah, we do not engage in them because, in the end, we want to engage in what can change our destiny and what determines our lives. That is why we deal with those forces, those dimensions that are above this world.

What does it mean, “above”? It means those forces that manage our world, which create us, in the reality we sense. So if we learn about the Upper Forces which are above us, the ones that conduct us, this then gives us understanding about them and teaches us how to use them for our benefit. That is why the Wisdom of Kabbalah is first and foremost not about what appears before us, here on Earth in our universe, because these things come from above, and there is nothing about them through which we can change our life, our destiny. Rather, our attention is solely given to the Upper World, to the forces that can change our lives.

"Before I go about elucidating the implications of the Wisdom of Kabbalah, conversed upon by many, I find it necessary to begin with clarifying the essence of this wisdom, which I believe so few know."

Not only do so few know it, actually everyone thinks they know what the wisdom of Kabbalah is. Everyone has his own idea, his own opinion about it; that it is like this or like that. Everybody is wrong, because this wisdom has been concealed for thousands of years, and nobody is familiar with it. Kabbalists actually didn’t want to introduce it to the world, to humanity, and it has begun to surface only in the past few years, corresponding to a genuine desire in humanity to know this wisdom. But this desire still has to be scrutinized, to see that it is a genuine desire and not just a desire to discover some miracles that the Wisdom of Kabbalah seemingly plays with. It has to be a desire to really discover the profound, serious, and ancient wisdom that’s at the foundation of the world. We can say that up until today, the public still doesn’t understand what is the Wisdom of Kabbalah, and there actually cannot be such an understanding. This is because, knowing what the Wisdom of Kabbalah is, means getting into it, living in it, acquiring it, using it, and from that understand what it is. From the outside it is virtually impossible.

We can talk about physics, biology or something like that. However, when we learn these for a few months, when we take interest according to some books, light books about these sciences, we can somehow have some perception of them — of some science. But in the Wisdom of Kabbalah it is virtually impossible, because the topic itself is hidden. In order to feel the Upper World we have to develop additional Kelim, special sensitivity — a new sense. As much as the books may tell us, before we taste it, before we develop a new sense and feel what it is, we still want to know about the Wisdom of Kabbalah, what it is and what it says.

All of the words, names, drawings, and formulas are, for us, actually dead, like mathematics. There are numbers; so what do they talk about? What’s behind the numbers? Grams, kilograms, liters — are they liters of blood or liters of water? What are they? They are just numbers. That’s how it is in this wisdom. Although Baal HaSulam tried, as much as possible, to explain it to us, we should however understand that to explain what the Wisdom of Kabbalah is means to feel it in itself. At the very least, a beginner who reads it for the first time should clean himself up from any impression, any understanding or attached stigmas that he previously had of the Wisdom of Kabbalah, and just take everything that we speak of here as if on a clean slate.

"And naturally, it is impossible to speak of the implications of some thing before we know the thing itself.

Although this knowledge is wider and deeper than the ocean, I will make an utmost effort, with all the strength and knowledge I have acquired in this field, to clarify and illuminate it from all angles, enough for any soul to draw the right conclusions, as they truly are, leaving no room for error, as is often the case in such matters."

“As is often the case in such matters” — that is correct. In order to somehow understand what he wants to convey to us, we have to stick to his words and not imagine anything ordinary that we think we know about this wisdom, but to advance as if we never heard anything about it.

"What Does the Wisdom Revolve Around?

That question comes to the mind of every right-minded person. In order to properly address it, I will provide a reliable and lasting definition, that this wisdom is no more and no less, than a sequence of roots, which hang down by way of cause and consequence, in fixed, determined rules, interweaving to a single, exalted goal described as — “the revelation of His Godliness to His creatures in this world.”"

[Rav Drawing] Meaning, there is a creature who is in a state called “this world.” Let’s draw him as an ordinary person; and there is Godliness [He is writing Godliness] — something we don’t know, an unknown thing — and that person should discover Godliness. For that purpose there are Shorashim, roots, in a person that should gradually appear and steadily bring that person to the awareness of Godliness. There’s a specific order. In other words, there is an inner preparation in a person to go through this evolution and there is a special order in this evolution by way of cause and consequence, before and after. This order of cause and consequence, from the person toward Godliness, also comes after there’s an order of roots that hang down from above downward — from Godliness to man. First, the roots concatenated down to the person, and afterwards, once they build the person in a state called “this world,” that person re-attains his roots once more, until he discovers Godliness.

"And here there is the conduct of particular and general:

General — meaning the whole of mankind, obligated to eventually come to this immense evolvement, as it says: “For the earth shall be full of the knowledge of the Lord, as the waters cover the sea…"

Meaning, all of mankind — including Jews,
the nations of the world, women, men; all of mankind, as he says , must reach a state where it will understand Godliness. He is talking about knowing — "know the Lord" — in the fullest manner, meaning every person has enough intelligence, emotion, and sensitivity for that. We just don’t know ourselves. They say that we only use about two per cent of our brain. I don’t know, maybe ninety-eight per cent of it, which is seemingly unnecessary, is ascribed to know Godliness. But everyone has the ability to come to have the fullest knowledge of Godliness, the Creator — the Upper Force. In that there are no fools, no smart people, and no righteous, no evil — nothing. Everyone is capable, and everyone will have to do it. As it says, all of humanity must. It is “ obligated to eventually come to this immense evolvement.” It’s an absolute. There are no outlets from it. They have to come to this immense evolvement.

In other words, we will have to take this path back from this world, up to Godliness, to attain this Godliness, and we have to do this while we are in this world; as he writes, according to the definition of the Wisdom of Kabbalah: “The revelation of Godliness to His creatures in this world.” Meaning, while I am living here in this world, in this body; I have to discover all the worlds, the entire Godliness, everything and likewise, everyone. If you think about some Indian in South America, he too must. It’s not that he can’t. Of course he can! And of course, he will have to.

Question: What does it mean that everyone should know Godliness to the fullest? Can he be known more or less? Are there degrees to this knowing?

Knowing Godliness means that “as the waters cover the sea.” Meaning, in every hollow space that appears in a person, in all of these cavities, Godliness will come and fill it so that no empty space will remain. Just imagine that some Upper Force comes, the sensation of Godliness, the Creator, and fills up your entire body as you now feel it. Besides a body, you currently don’t feel anything. There are other spaces, big empty Kelim, and Godliness fills everything; the heart, the mind, my flesh, emotions. It fills everything. What’s left? Nothing — everything is filled with Godliness. What’s left of man? We’ll see. But nature is arranged in such a way that we are in this world and these forces that operate on us, the natural forces in this world, operate on us in such a way that we are compelled to enter this process, and we have to execute it, and all the crises and all the problems, and everything will eventually happen in order to oust us into that trajectory, because, in fact, there is no other action by nature on a person in this world except to bring everyone into the evolution that will bring man to know Godliness. That is its purpose, and nature operates only according to this goal.

"And they shall teach no more every man his neighbor, and every man his brother, saying, know the Lord."

Meaning, no one will be smarter than the other but everyone, I’m sorry... [From article] “For they shall all know me, from the least of them to the greatest of them.” Meaning there will be no difference between each and everyone. Perhaps one will be smaller than other? As it says, “from the least to the greatest.” But everyone will be totally fulfilled, filled up with Godliness, endlessly, infinitely.

"Yet thy Teacher shall not hide Himself any more, but thine eyes shall see thy Teacher."

Meaning, the Creator, this force of Godliness, will not be hidden from man, but will be entirely revealed. “Your eyes,” meaning the greatest disclosure that can be. So, in general, it means that it must occur in all of humanity. When? As we understand, and take it from Kabbalists, it should start from the end of the twentieth century. Baal HaSulam determined — Baal HaSulam, Rav Cook, the Agra — all the last great Kabbalists determined that we are at the time of the coming of the Messiah. Meaning, in our time, this law is beginning to surface, to appear in everyone.

"And the particular is... that even before the perfection of all mankind, this rule is carried out in particular individuals. They are the ones who are endowed, in each generation, with a certain amount of revelation of His Godliness."

Meaning, besides the law that everyone now is collectively beginning, through the natural forces, to be prompted to enter into that same tube, that path that brings them to know Godliness, to ascend to Olam Ein Sof, the World of Infinity, to adhesion; besides the fact that it’s happening now, beforehand, it didn’t happen to everyone, but only to specific souls, and they didn’t come to the end of the way completely, because the end of the way can only be reached if everyone reaches it. But they came to certain degrees, as he writes, regarding the revelation of Godliness, and it happened to them over thousands of years of human evolution; when the Wisdom of Kabbalah was hidden, where humanity evolved slowly, until it came to a state where it could enter into this development. It is because, this whole path by which a person came to this world and evolved in it, during which the personal evolution [Rav Drawing] of man himself took place; that he developed in physical desires, then money, honor, then knowledge, and then spirituality. When spirituality begins, here begins a process where the point in the heart begins to evolve, and passes through the Machsom, the barrier, into spiritual evolution. This is actually… the phases through which one evolves.

Money, honor, and knowledge take place through society. That’s human. [Rav Drawing] That’s the evolution of humanity, and this is still the physical evolution… in the earlier stages, periods, of human evolution. This is already spirituality. So, there are periods for each person which is called “the individual,” and there are periods where all of mankind advances, and now we’re coming to a state where many many people in the world are beginning to enter this spiritual phase, where the point in the heart appears in them, and they are evolving in the sensation that there is nothing more to do here. The whole path they went through, during many reincarnations, doesn’t give them any fulfillment anymore, and now they are looking for fulfillment through Godliness, “as the waters cover the sea.”

"These are the prophets and the men of God. And as our sages said: “There is no generation, which has not such men as Abraham and Jacob.” Thus you see that the revelation of His Godliness is carried out in each generation, as our sages said, whom we find trustworthy, proclaim."

In other words, in every generation there were Kabbalists who went through this path, and evolved, and improved the Wisdom of Kabbalah. Humanity is in a state called one soul [Rav Drawing] or Adam HaRishon, where each of us is in this soul as a tiny point a tiny cell that’s the particular soul, private soul. All the souls are interconnected like cells in a body, and if we have a Kabbalist who corrected himself, then he induces a relative correction in the whole body of Adam HaRishon. Meaning, if there were many Kabbalists in previous generations, then each of us is nourished by them. This is called “ancestral merit,” where they all imprint in my soul seemingly, another drop of light, and another drop of light; and thus I begin to consist not only of my own will to receive, not only of my own corruptions, of my own evil inclinations, but of good things too, meaning the sensation of Godliness.

In other words, we have the particular, which are the Kabbalists from all these generations who left us preparations. They gave us preparations inside every soul. On the one hand, these preparations are in us, in some sort of collection. On the other hand, they built the method which is called Kabbalah; through their books. They’ve prepared it for us. So from them we have spirituality, within our soul, and we also have their books. So, with their internal preparation, and with the books they have prepared for us in the external, we can come to the collective. The time has come that all of us can begin our path, through the merit of those great Kabbalists throughout the generations.

"The Multiplicity of Partzufim, Sefirot and Worlds

However, according to the above, a question arises — since this wisdom has but the above unique task, then why is there the matter of the multiplicity of Partzufim, Sefirot and interchangeable connections, which are so abundant in the books of Kabbalah?

Indeed, if you take the body of a small animal, whose only task is to sustain itself, that it may exist in this world, and father and carry on its species, you will find in it complexity much greater than a million fibers and tendons, as physiologists discovered, and there is so much more for humans yet to find there. From the above you can conclude the vast variety of compositions needed to connect, in order to invent and to reveal that sublime end."

[Rav Drawing] We must know Godliness, through which, individually, each person in this world has a heart, which is our desires. We have a point in the heart, which is the beginning of our spiritual Kli. Out of our heart and point in the heart, we need to build the spiritual Kli. From within our desires, we will have Kelim, and from within the point in the heart we will have a Masach (Screen). In general, our functioning will, in a certain way, be called a Partzuf, and that state called “Partzuf,” will constantly change from smaller to greater and greater, and so on and so forth, until we come to a complete measure called “Godliness.”

There are many, many changes in this [Drawing]. Just like our body; it begins as a seed, and it grows and becomes a fetus. It then grows and becomes an infant, and continues growing until it is grown up. When it’s an adult, it begins to perform the correct actions, as a grown up. It then begins the time of work, as a man, who attains, gains, understands, and discovers.

Look how many phases we have to go through before we become grown ups, ready to work and to perform operations. This path also exists in spirituality; because spirituality is the root and corporeality is the branch. What exists in us in corporeality is a replica of the spiritual. We thus have to study that our path in spirituality probably consists of a preparatory time, as well as the time of the work, [drawing] and this is how we should relate to what happens with us. We even have another condition, called “prior to the preparation.” That is our current state, when we are still not in it; we just want to get to know things, and it also contains the states we went through before we got to know the subject. There are many, many phases. It is the same in spirituality. When a person begins to enter into spirituality, there too it is divided into many, many degrees. In total, there are one hundred and twenty-five degrees. These are defined situations that a person has to go through, improving himself in order to know Godliness.

What does he get from knowing Godliness? He attains perfection and eternity. Here he is whole and eternal. The Creator, the Upper Force, wants to bring us to that state. He doesn’t care about how much we understand or if we don’t understand. But as we’ve read, everyone must reach that degree of being whole and eternal, while also in this world. The body is here [Drawing] and the soul must come to perform these operations and Godliness. Meaning, all of mankind should eventually remain alive here on Earth, and not change in any way, except by what will fill it. Then of course, life will change, because we will know all the laws, all of reality. It will be familiar to us and we will know how to behave. We will be in an eternal and whole state.

Meaning what? I’m in a body, and our body, the biological body, eventually dies. People who have spiritual attainment have said that this is not the case; that along with knowing Godliness, we also begin — with our own body, our own minds — to change into such forms and dimensions that we today cannot even imagine. They don’t exist in any book or movie. We cannot imagine what happens with a person when he attains Godliness and Godliness fulfills him.

But we do it here in this world. It’s seemingly a contradiction, but from this world, to Godliness, to perfection, and intentionally, to tie the lowest degree with the highest degree is man’s work. This whole level from down up is then called Adam. It’s called Adam from the words Adame le Eliyon, “I will be like the most high.” Just like Godliness created these things from above downward, in this manner, man attains it and equalizes with the Godliness from below upward. [Referring to drawing]

Question: You said that progress is in the inner states that one goes through in changing interior attributes. In the beginning you also talked about dimensions. Are there other dimensions exactly resembling Earth, like our own, just in an additional dimension?

What do you mean by resembling and additional? I don’t know. No. We divide reality, everything that exists, and which we attain, into Atzmuto (His Essence), which is an Upper Force which we do not attain, that is, we attain that we don’t attain it. We’ll talk about it [Drawing] in this same article. Then there is Ein Sof, Infinity. Ein Sof means that we are unrestricted from above downward in the way the Upper Force created us. Afterwards there are the Olamot, worlds, Adam Kadmon, Atzilut, Beria, Yetzira, and Assiya, and after these worlds, there is Olam ha Zeh, this world. The special thing about this world is our substance, the substance that we now feel, that is, the still, vegetative, and animate found in this world. In between this world and these worlds there is something called Machsom (barrier). The barrier is like a border I run into and I don’t even feel it. When the point in the heart awakens in me, it is a point that is beyond the Machsom. I have a heart, or my desires, and in them I have a point in the heart. The heart is just desires, my desires. The point in the heart is called “the part of Godliness from above.”

It’s as if it fell into me from a different dimension. This here is Shoresh, root, and here [drawing] it fell into me… that’s the branch. This point draws me toward a dimension beyond the Machsom (barrier). It shows me that there is something beyond. When it awakens in a person, that person begins to become Adam (a man). In other words, he already begins to awaken, to resemble Godliness. Before that, he is not Adam (a man), because he has desires belonging to this world, and these are the only ones he wants to sustain. In that, he is nothing more than anything else in this world — still, vegetative, and animate. In between this point, called “the point in the heart,” and between the heart; [Rav repeats] between the heart and the point in the heart, there is tension. Where does this come from? It is because both aim toward fulfillment from different places. Then, between the heart and the point in the heart, if I use this tension correctly, I have freedom of choice.

I should use all of my substance, not just degrade it and be like an angel, like in many of those Eastern methods. I also shouldn’t be within matter all the time, because I won't be able to rise above this world. I should rather use both — [refers to drawings] this one and that one — and then I discover my free choice in between them. The free choice is in being Adam (a man), and in rising to a level where I know and equalize with Godliness. This is called “becoming eternal and whole like Him.” As it is written, “Return O Israel unto the Lord your God.” It is literally coming to the degree of Godliness. Now, in order to bring us to all of these possibilities from below upward, the worlds were created. The worlds — world [drawing] (he's writing 'world') — it comes from the word Ha-Alama, He Alem, concealment. Meaning, this Godliness gradually disappears. Let’s say this is one hundred per cent and then there’s eighty per cent, [drawing] sixty, forty, twenty and this is zero per cent. I don’t feel it at all — Godliness.

Gradually by having these worlds, meaning, degrees that constantly hide Godliness from me, they give me the opportunity to freely ascend and discover Him, in that I do it myself. I acquire knowledge, wisdom. I build Godliness by myself, through my own understanding, and my own recognition with my own substance. That’s the special thing here, because a person has to come to the state — of Godliness It might sound strange or frightening. I have my own substance, my own matter, but it’s only my matter. It’s like clay; like a piece of clay. I must, from this amorphous piece of clay, build the image of the Creator. I thus take the blueprint from Him — I take this blueprint bit by bit. As He lowers this blueprint to me, called the Olamot, worlds, I slowly, slowly take this blueprint from Him, and with my own matter, return to Godliness.

With my own substance. It means that I build it myself. This is called “having a heart and the point in the heart.” In the point in the heart I constantly receive information about Godliness, about Partzufim, about worlds. The world Assiya: What is the world Assiya? I build the world of Assiya within me. What is the world Yetzira? I build the world of Yetzira within me. It then turns out that I seemingly swallow the whole reality before me; I swallow it within me. I begin to absorb within me all of reality. It’s called “rising in degrees.” They enter me, beneath me already, within me, and I rise above them until Ein Sof . Thjs is what is actually happening.

This is from within "Know the Lord your God," as it says. “Knowing” means taking from Him all the information of what Godliness is, what the worlds are, Partzufim. and to serve Him; to make His image out of your own matter. That is why man is called "I will be like most high."

The Wisdom of Kabbalah is intended to provide us with everything needed for that process.

Question: As you’ve said, it sounds strange and frightening, saying every person will have to be what, God? It is strange and frightening.

According to all the verses, to everything that the Wisdom of Kabbalah, Torah, and nature demands of man; man has to rise to the highest degree, which is called “Creator” or “God” — to reach Dvekut, adhesion, with the Creator. Adhesion occurs according to equivalence of form, meaning, according to nature. In other words, there is a nature [drawing] that is at the highest degree called “Godliness,” and there is a nature that appears to us on the human level. A person has to gradually acquire the nature of the Creator. Does that make him as the Creator, as God? Of course, he becomes Adam (a man). He himself remains a person. However, everything about him… according to what does he operate?. The Creator created man with 613 desires, and these 613 desires were deliberately corrupted. They all became egoistic. Man, after thousands of years of developing in this world, has to come to a state where he is despaired, where he has a point in the heart, and then he must begin to ascend, to improve himself and come back to correct these 613 desires, of which the correction of each desire is called a Mitzva, a commandment of the Creator. As it says, you have to do it.

That is in fact the whole process we have to go through. Our substance is those 613 desires, and the correction of each desire is in resembling the Creator, which is called Dvekut (adhesion). Why is resembling called “adhesion?” It is because, in the corporeal world, resembling is through corporeal attributes, but in the spiritual world, it’s bestowal, the force of bestowal on the part of the Creator and the force of reception on the part of the creature. The force of reception on the part of the creature is his 613 desires. If the creature uses all of these desires, 613 desires, [Rav repeats] if the creature uses them in order to bestow, it is tantamount to bestowal, because everything follows the intention. The 613 desires are the heart, the substance of the creature. They are unchanging, and in order to bestow, it is his intention. That is the point in the heart that the creature develops. [Drawing]

Therefore, reaching bestowal, the Creator, Godliness, which is in fact man, is called “adhesion,” since, according to the equivalence of form, according to the matching between the — if one gives and the other receives, then they are different. This is the Creator and that’s the creature. But if this receiver begins to receive from the Creator in order to give back to the Creator, then he gives. In that they are equal. They are no longer one above the other, but both are up, and are not one next to the other, but they’re both at the same place. They are in the same place because they are now both operating according to the other.

There are 613 desires in the Creator to give to man. That is why He created a man with 613 desires. Man has these 613 desires in order that by fulfilling them, he gives pleasure back to the Creator. They meet together in man’s substance. It all exists within man’s substance.

The Light, the Creator, created the Kli called “desire” with 613 desires, and within these desires one feels one’s self — Godliness, the Light, the Creator — and one’s own sameness with the Creator. It all happens within man, within that same Kli. From this, we come to the understanding that the perception of reality... What is reality? What is “my world”? My world is what I feel within. If my desires change to some extent… So there are human desires, and bodily, like we spoke before, which do not change — they are static, they do not require correction, my body remains the same body — and there are desires that come as a point in the heart, and these are spiritual desires. In spiritual desires, I feel according to the changes in them. I feel in them spirituality, the Upper World, or Godliness. But it’s also within me, within my desire.

Meaning, within man appears two forms of reality which are called “this world” and the “Spiritual World.” If only this world appears, then it is dependent on my body. When the body dies, the sensation of this world disappears from me. If, before I physically die, if I acquire the sensation — spiritual sensations, spiritual life — by correcting my Kelim, my desires, to be like the Creator, then I am eternal and whole like Him.

There are, then, two forms of reality in me., And outside of this Kli, we don’t feel anything - that is Atzmuto (His Essence or His Self). It is something unknown to me, something that probably influences me, but I don’t even know who or what it is. That’s why the perception of reality is totally subjective, inside man. That’s why it’s so difficult to explain what a person feels by being in some Upper World, because it is completely an inner change that he goes through, such that can’t be explained — only by the same method by which you can reach that same state, and then you’ll feel it yourself.

Now we can talk a lot about what the Wisdom of Kabbalah is, how it explains reality, how we perceive reality, how man lives, dies, and reincarnates, and where our corrections are, what happens with us. Now, from here onward, you open up an Infinite world.

Question: What you’re explaining sounds very interesting but I have a few simple questions. What will I do after I become like God, will I create a world? Create people? What will I do if I reach these things?

You can’t explain it because the words will be dry. Eternity? Perfection? Pleasures? Infinity? I hear some vibrations in my ear or in my mind but I don’t know what they are. It doesn’t matter what I say.

That’s why we say such. Those who reach the Wisdom of Kabbalah, who have a desire for it, will feel that they will have to know what the secret of life is, and what they will have to do with life. For such people, this world has no pleasure, fulfillment, or attraction. Those people come and discover it for themselves, because before a person enters this reality, you can’t convey the picture to them. As Baal HaSulam says, everyone will eventually have to come to it. Those who have a desire for it can do it right now. That’s why the Wisdom of Kabbalah exists, and besides this, by acquiring these Upper Forces, one can change one’s life. He gets filled with abundance and feels detached from this world, not disconnected, but above it — in his ability, his sensation, in the whole flow of the force of life in him. It’s not now that we have to work for a thousand years; now, immediately, we can enter the Upper Reality, and experience what being God is — literally, in its simplicity. Let’s hope that we will succeed. But right now we have to end our lesson.

Back to top
Site location tree