Since man is born out of Behina Dalet [Fourth Phase], which is from the vacant space, and her aim is to receive in order to receive, if he remained this way, only from this root, it would be utterly impossible to turn her into working in order to bestow. Hence, when the quality of bestowal merges with him, namely the quality of mercy, by this he has the remedy of Torah and Mitzvot [commandments] in order to bestow, which can invert him.
We should understand this, since we see that it is human nature that he is immersed in worldly lusts. Sometimes, he has an awakening and desires to achieve Dvekut [adhesion] with the Creator. At that time, we see that during the awakening we have no work to emerge from corporeality and all our thoughts and desires are about spirituality. When we descend from our degree and return to our bad ways of thinking only about corporeal matters, it can be said that when the Behina Dalet is revealed in him, namely when he craves something, he cannot overcome his inherent will to receive. But when the quality of mercy awakens in him, which is the power of bestowal, then, too, he has no freedom of choice but to aspire for spirituality. Then, when Behina Dalet awakens in him, he turns astray again.
Therefore, we see that when a person has fallen and is under the control of the will to receive, he has no freedom of choice. And when the desire to bestow works within him, he does not need choice. It therefore follows that the choice that he has is only over who will be in control—the quality of judgment in him or the quality of mercy. But with arguments, conjectures, and reasoning, it is impossible to win when the quality of judgment rules within him.
Thus, the only thing that one can do is connect to books and authors that deal with the desire to bestow. Then the quality of mercy awakens in him, and he will yearn for spirituality without any effort. That is, the work can be primarily when neither is in control. At that time, he has the choice of who will be in charge.