Even an insignificant change in
our senses will significantly modify our perception
of reality and our world.
Everything we sense is called the
Creation. As our sensations are subjective, the
picture we build is also subjective.
Scientists try to expand the limits
of our senses (with microscopes, telescopes, all
kinds of sensors, and so on), but all these aids
do not change the essence of our perceptions.
It is as if we are imprisoned by
our sensory organs. All the incoming information
penetrates us through the five sensors: visual,
auditory, tactual, gustatory and olfactory.
The received information undergoes
some processing inside a person, is sensed and assessed
following one algorithm: is it better or worse for
me.
From above, we are given the opportunity
to create a sixth organ of sensation. This is acquired
with the help of the science of Kabbalah.
If we study it correctly, using
authentic sources in a group of like-minded people
and under the guidance of an authentic teacher,
we can qualitatively modify our organs of sensation
and discover the spiritual world and the Creator.
Kabbalah teaches that the only
thing created is the desire to have pleasure and
delight. Our brain is aimed only at the development
of this sensation, measuring it correctly. The brain
is an auxiliary appliance, nothing more.
The result of studying Kabbalah
correctly is a comprehensive and thorough experience
of the true universe, as clear as our present perception
of our world.
The perception of both worlds gives
us a full and large-scale picture, including the
highest force, the Creator who rules the entire
universe.
Kabbalah is talking about new sensations
and feelings perceived by man; they appear not in
man’s brain but in his heart. The heart reacts to
man’s inner reactions even though it is simply a
pump.
In fact our sensations – feelings
– are a pure spiritual substance. The various organs
that enable us to “live” them are also of a spiritual
nature. The heart simply reacts, since it operates
to provide energy to the body in accordance with
our various reactions.
In our initial condition, we simply
do not understand or perceive that something is
hidden from us. Yet if during our studies we begin
to appreciate this fact, it already becomes a step
forward in the right direction.
Further on, we begin to perceive
a higher force, which establishes contact with us,
sends us different situations, and their causes
and effects become clearer. This already is a certain
degree of revelation.
A person begins to evaluate his
own deeds in accordance with what the Creator sends
him. One begins to criticize one’s own actions and
reactions.
He thinks “This is sent to me by
the Creator so that I could let it go” or “In this
case I have to behave differently.” Such self-criticism
transports a man to the level of “Man” because he
has become more than merely the two-legged creature
he was before.
The man starts sensing the Creator,
and sees which actions are useful to him and which
are harmful.
As man sees all the due causes
and effects, he begins to know what is useful and
what is not. Naturally, nobody will consciously
violate something while he sees what brings him
a reward and what leads to a punishment.
Therefore, the revelation of the
Creator grants man the opportunity to behave correctly
in each specific case with maximum benefit. Such
a man is then called a tzadik, a righteous
man. He perceives the Creator, the reward for all
good, as well as the additional reward for not violating
a commandment.
A righteous man always justifies
the Creator. When a man increasingly performs spiritual
commandments, more and more light enters him. This
inner light is called Torah.
On further revelation of the Creator,
man ascends the spiritual ladder and on each rung
he performs a spiritual commandment, and receives,
in turn, a new portion of light.
He becomes more righteous until
he reaches such a level where it is possible for
him to perform commandments regardless of himself,
however good or bad this might be for him.
Man sees the Creator as absolutely
kind and all His actions as perfect. All this is
the result of a certain degree of revelation of
the Creator.
As he moves along the 6,000 steps,
man realizes that everything the Creator does to
him and to his fellow men stems from the desire
to endlessly delight all created beings. Man is
then overcome by a feeling of endless gratitude
and a desire to thank the Creator through all his
actions.
These actions aim at giving to
the Creator. This means doing more and more to please
the Creator. Such a condition is called the condition
of eternal and endless love for the Creator.
At this stage man understands that
the Creator only wished him good in the past. Before,
when man was in his uncorrected condition, he believed
that the Creator often put him in trouble, brought
him grief.
The Light of the Almighty is unchanging,
but when it enters an antagonistic desire it arouses
an antagonistic feeling.
The spiritual world is perceived
only on the edge of positive and negative conditions.
One should not fear any situation that may occur.
When one commences to study Kabbalah,
suddenly problems, previously unknown, begin to
crop up. Without the learning of Kabbalah this would
have taken a number of years. Now, the process has
just been accelerated.
For this occurrence, one may use
the ratio of one day for ten years. This does not
mean that the number of events planned for everybody
is reduced. Rather, that the speed of their occurrence
is compressed over a shorter span of time.
If a student attends the group
lectures and listens correctly, while lessening
his ego, his pride and superficial knowledge, he
will begin to delve into what he hears and pay more
attention to it.
We study the process of emanation
of the worlds from above to below, in order to draw
the spiritual Light in relation to the material
studied.
This Light gradually cleanses our
Vessels, corrects them and renders them altruistic.
We have students who have been
studying for ten years together with those who have
commenced just a few months ago, but everyone is
able to advance accordingly without hindrance.
Actually, today students come with
a greater desire to understand everything; their
souls are more experienced and prepared.
For the length of time you study
Kabbalah is not important in itself. What is most
important is to what extent the student bonds with
the group’s desire, how he merges with it and humbles
himself with respect. Due to this bonding with the
group, it is possible to reach, after a few hours,
spiritual levels that would have taken years to
attain through one’s own efforts.
One needs to avoid pseudo-Kabbalists,
religious fanatics who are miles away from true
Kabbalah. One must study authentic literature only,
and belong to a single group headed by one teacher.
When I discovered Kabbalah, I wanted
to find out how our world, the cosmos, the planets,
the stars and so on are designed. Whether there
is life out in space, what the correlation is between
all these aspects.
I was interested in various forms
of biological life and their meaning. My specialization
is biological cybernetics. I wanted to uncover the
system of the regulation of organisms.
While following this path I was
urged from above toward Kabbalah. As I learned more
and more, I became less and less interested in such
matters. I began to understand that Kabbalah does
not deal with the biological body, its life and
death, which are unrelated to the spiritual sphere.
The spiritual world permeates our
material world and shapes everything existing in
it: inanimate, vegetative, animal and human.
Thanks to Kabbalah our world can
be studied correctly by understanding its spiritual
roots and their interaction with it.
For example, the study of Talmud
Esser HaSefirot, composed by the Baal HaSulam,
tells us about the birth of the soul in the spiritual
worlds. If one reads it word for word, it does not
differ from the conception of a human being in his
mother’s womb, the periods of pregnancy, birth and
feeding. It sounds like pure medicine.
One then begins to grasp why we
perceive in our world such consequences of the spiritual
laws of development. The development of the soul
is explained in a language that describes the development
of the body in our world.
The various types of horoscopes,
astrology and predictions have nothing to do with
Kabbalah. They are related to the body and its animal
property to sense different things. Dogs and cats
can also feel the approaching of some natural phenomena.
In present times many people rush
to use so called “New Age” techniques, trying to
change themselves, their lives and their destinies.
Destiny may be changed, in fact, if you exert influence
on your soul and learn how to control it.
When studying the laws of the spiritual
world we begin to understand the laws of our world.
Most sciences, such as physics, chemistry, biology,
etc. become simpler and more intelligible when viewed
from the viewpoint of Kabbalah.
Still, when man reaches the appropriate
spiritual level, he does not care so much for material
sciences, which are less organized. Substances that
are spiritually organized now become of paramount
interest and importance.
A Kabbalist dreams to rise above
his present level but not to go down. Any Kabbalist
may perceive the roots of development of all sciences,
if he wishes.
The Baal HaSulam, Rabbi Ashlag,
sometimes wrote about the correlation between spiritual
and material sciences. A great Kabbalist, the Gaon
of Vilna, enjoyed making comparisons between spiritual
and material laws. He even wrote a book on geometry.
Perceiving one of the highest spiritual worlds,
he was able to draw a connection directly from there
down to the science of our world.
As for us, having no idea of the
spiritual worlds, we shall simply read these books
by pronouncing words.
But even by just pronouncing these
words, we are invisibly linking ourselves to the
spiritual by attracting Ohr Makif (Surrounding
Light) from a certain level where the author was.
When reading the books of the genuine Kabbalists,
we allow the Ohr Makif to drive us
forward.
The diversity of levels and types
of Kabbalist souls accounts for the variety of styles
expressed in Kabbalistic works, as well as the various
degrees of Light intensity we may draw while studying
them.
However, the Light emanating from
the various books of the Torah, and amongst them,
from its special part, Kabbalah, does always exist.
The Kabbalist Moses wrote a book
about the wandering of his people in the desert.
If we only take these writings literally as stories,
then the Torah will have no impact on us.
But if we delve deeper, and understand
what is truly described there, then the Five Books
become a Kabbalistic revelation, wherein all the
degrees of understanding of the spiritual worlds
are expounded. This is exactly what Moses wanted
to pass on.
The same relates to King Solomon’s
“Song of Songs.” Everything depends on how it is
read and perceived. Either just as a love song or
as a spiritual revelation, on which the Zohar comments
as the highest connection to the Creator.
It is important to find authentic
Kabbalistic sources whose content will induce thoughts
about the Creator and the goal that needs to be
reached. Then there is no doubt you will reach it.
The sources that divert one from
the true goal will not bring any good. The Surrounding
Light, Ohr Makif, is drawn according to one’s
desire. The Light will not shine if one’s desire
does not aim at a genuine goal.
We speak of the number 600,000
souls; where does this originate? From a Partzuf
made of 6 Sefirot, each one of them is in
turn composed of 10. This Partzuf has risen
to the level of 10,000. Hence the number 600,000.
We constantly breed different desires,
whatever they are. Our development depends on the
level of these desires.
In the beginning our desires are
on the lowest level, the so-called animal desires.
Later these are followed by desires for wealth,
honor, social position and so on.
On a higher level are the desires
for knowledge, music, art, culture, etc. Finally,
we find the more elevated desire for spirituality.
Such desires gradually appear in
the souls after many incarnations in this world
or, as we say, with the development of generations.
First the souls living exclusively
in their animal nature life were incarnated in our
world. Then, next generations of souls experienced
the desire for money, honor and power. Finally,
these gave way to the desire for sciences and for
something higher that the sciences cannot provide.
It is impossible for man to experience
two different desires because this would mean that
they have not been properly defined.
After they are carefully analyzed
and sorted, it appears to be the one and only desire.
A man receives several desires simultaneously. He
then selects only one of them if he is able to correctly
assess his level.
The spiritual Vessel (Kli)
broke into 600,000 parts and lost its Screen. Now
the Screen is to be rebuilt and the broken parts
themselves must perform this task, so that they
can “live” the path of return, feel what they are
and create the Creator out of themselves.
The spiritual Vessel consists of
two parts: one kind ranges from Peh down
to Tabur and is called Kelim de Ashpa’a
(Vessels of bestowing); they correspond to the desires
to give without restraint.
Even though they are internally
selfish, they operate according to the principle
of giving without restraint.
The second part ranges from Tabur
down and it is composed of purely selfish desires
which operate for receiving, not giving, and they
are called Kelim de Kabbalah (Vessels
of Receiving).
The point of the matter is not
that the upper desires are good, and the lower desires
bad, but that the upper desires are “small,” and
the lower desires “big.”
For this reason there is a Screen
on the upper desires as opposed to the lower ones.
The upper part of the Partzuf is called Galgalta
ve Eynaim, the lower part is called AHP.
The weaker desires undergo their
correction first; they do not require much time
for this process. Then the desires under Tabur
are corrected, these are more selfish.
The altruistic desires called Galgalta
ve Eynaim need to be corrected first and next
the egoistic desires called AHP. At the end
of this process everything merges back into one
common Kli. That is why the difference between
the altruistic Vessels and the egoistic all comes
down to the timing of correction.
The time for Galgalta ve Eynaim’s
correction has come and their desires are exposed.
They have reached a higher degree of development.
On the other hand, the AHP
cannot proceed to the correction of their desires
as these are still hidden in a latent state.
But when the time comes, we will
realize how much bigger are the AHPs’ desires
compared to Galgalta ve Eynaim’s. As soon
as these souls begin their correction, the already
corrected souls of Galgalta ve Eynaim will
be able to rise thanks to them.
The egoistic Kelim, the
AHP, by virtue of their forthcoming correction,
place high demands on Galgalta ve Eynaim,
the altruistic Kelim. Many of the latter
have not yet started their correction and obstruct
the correction of the former.
In order to reach the spiritual
world, our generation needs to read very specific
literature.
Today it is the Talmud Esser
HaSefirot. 500 years ago, it was books written
by the Ari, Rabbi Isaac Luria. Before the Ari it
was the Book of Zohar.
Each generation is offered a special
book serving as a key to enter the spiritual world.
This book corresponds to the development of the
souls of the given generation.
Once a person actually reaches
the spiritual world, he may read all the books because
he now sees that each one of them is suitable for
him.
Matching the spiritual world, achieving
its attributes, means observing internally all its
laws. As a consequence, the soul evolves.
When the time of complete attainment
comes: all worlds – spiritual and material – will
merge into a single whole. Man will then be able
to live in all worlds at the same time.
