Science investigates the world with the aid of instruments that enable us to discover its secrets. These instruments are based on our five senses: sight, smell, hearing, touch, and taste. We are not able to discover anything new, completely different that is not in the realm of our perceptions.

All knowledge that is attained by way of scientific instruments and our senses is processed in the brain and forms within us, apparently, a picture of the world around us. If we were to increase the frequency of one of our senses, for example, if we were able to see by x-ray vision, or we were able to hear sounds that exceed the normal sound frequency, the world around us would appear completely different. Even the definition of "our world" would be defined differently in relation to the world that we experience at this time.

It is possible that other worlds exists parallel to ours, other creations, that may "cross" our paths, but we do not experience them because we lack senses that can perceive them. How is it possible to research the true reality around us, in which we exist, if we are only able to grasp only a very small aspect of it?

All sciences work with the research information that is obtained by means of our five senses. However, Kabbalah, in contrast to other sciences, works with obtaining information that is beyond the limitation of our senses and with that we research the world around us. For example: information such as sound that we obtain through hearing - how do we know that it is a sound (an indication of hearing)? Only a portion of the waves that exist all around us makes an impression on our eardrum. It becomes elastic and our inner mechanism returns it to a state of equilibrium by an opposing resistance. The brain measures the strength and frequency of the membrane's movement and translates this influence into 'hearing' information, and it is relative to us.

This implies that our response is secondary to the original environmental influence. We grasp this information, for instance, a combination of sounds, such as a melody, whisperings, noises, etc., all these sounds are not external to us, they exist only as we sense them. All our senses are likewise constructed. We never know what exists beyond us; we only react to what our senses perceive. The external world could be endless in its range of colors, sounds, and even unknown influences. We are able to absorb only a small portion of what comes to us by way of our senses.

All scientific research is bound by the five senses. Kabbalah speaks about what is possible to acquire with the help of a sixth sense and to experience the existence that is external to us. If we imagine that a person is in a closed box, and into this box information can only enter it from outside, and then we experience it - this is what Kabbalah is speaking about - that it is possible to learn, to see, to hear information that is external to us; that it's possible to go beyond the boundaries of our senses.

If a person experiences difficulties, he is then able to understand another person who likewise experienced similar troubles, because he has acquired the proper experience, feelings, and qualifications. There already exists within him everything needed in order to empathize with the other person. And the opposite is true concerning a person who has not experienced similar difficulties; he is unable to understand the other person and is deaf to their suffering.

What differentiates people, species, all creatures, everything that exists is only the ability to perceive that which is external to this or that influence originating from that segment beyond of which there is no cognition. Investigation of the external world, which we do not generally grasp, is based on the equality of inner characteristics with outer manifestations.

If we imagine that we have certain appropriate senses within us, not found in us at birth, that are exalted, spiritual, then we are able with their help to grasp a more exalted world, a spiritual world - the external world. The external world that is eternal, more open, expansive, where 'normal' people are not to be found, meaning those who have not acquired the faculty to perceive it.

Kabbalah is the system whereby additional senses are opened in man and with their help, he begins to perceive the spiritual world in addition to our world as we perceive it today. In addition to the small segment that man grasps, a completely other realm of information is opened before him.

We are born. We perceive ourselves in a 'biological' body, like an egg yoke surrounded by albumen; we exist in it for a span of time and afterwards disappear. And in this world, in this condition, we perceive phenomena, occurrences, other conditions, neither knowing nor understanding at all from where they come, as we encounter them face to face.

Often we are not prepared for their influence, whether pleasant or, at times, tragic. It all comes to us from outside, but it appears that as if by chance or suddenly out of the blue. This is only because we see a small segment of the world. Suddenly something unforeseen appears on the stage, because we do not see what is occurring behind the scenes. How can we respond to events or act appropriately, if we do not know and do not see a complete picture. We do not know the outcomes of our deeds; we do not see precisely what caused us to act. In conclusion, we neither grasp the cause nor the effect of what occurs to us.

We call "a thinker" those wise and important persons who attain the highest level of creation. We are cut off completely from existence, from truth, from reality like blind cats. And when we pride ourselves as being wise persons it shows that our level of evolution is very low, for we do not even acknowledge our true condition. Depending upon the measure that a person accepts more spiritual feelings, feels more deeply the true world, he begins to see the entire order of cause and effect. He sees what occurs to us and understands how we must respond, thereby becoming one of the actively wise of the universe. Therefore, the Torah teaches man: "Be a Man!" It is precisely because one's eyes are opened that one differs from a blind cat. It is understood that in such an instance there is no need of any type of training. Training is sought only to complete what man does not see. When a man does not see the outcome of his deeds clearly, meaning his inappropriate deeds that are done impulsively, he is capable of doing "evil". It will then be completely clear to him what is truly "good" and what is "evil.” There remains no place for passions, folly, and philosophy. Everything is clear to such a degree that falsehood disappears with no remaining connection to any sort of lie, because of the complete evolution of all desires and intentions.

In Kabbalah, man works to acquire an additional sense that allows him to perceive real existence and to learn how this perception develops and how one begins to act correctly with this new expanded information. The Kabbalists taught that in this form man goes beyond the boundaries of time, place, life and death. He sees all his life before he materialized in his body, his future condition after he goes from this world, and he feels his true condition in his biological body. He rises to the level in which past, present, and future are equal. He sees the whole order of supervision and begins to act vis-à-vis that order. Man is part of the whole universe; he judges his actions correctly, actions that previously were lost to the void and emptiness.

He becomes aware that in its midst there is a complete harmony. Meaning, that all is guided by the Upper Power that brings all creatures to one end. He becomes aware of his own purpose. A person ceases from acting foolishly. He understands why troubles and illness befell him. He begins to understand if his deeds are good or bad and how to behave towards others. Then it is unnecessary to teach him. He will be a connected part of the entire creation. According to his belief there is no need to fulfill any of his deficiencies - God will fulfill it.

Man is placed in a small and bounded condition. He chooses two paths. All of mankind walks on the first, which is to endure or to flee from suffering to new suffering, with no possibility of finding significance in life. One whose life is like this is able to continue until he reaches a spiritual level. It is impossible to know or to sense the amount of suffering that he previously accumulated. But every soul has an account, when their sufferings will reach their limit. The Holy One gives man the opportunity to be free from suffering and pain that befall him and to recognize the spiritual world. That is the first way, the way of suffering. It is very long and full of hardship. However, there exists a second way, the way of Kabbalah.

Torah in Hebrew connotes teaching. In the Torah, a clear teaching is established that presents the possibility to quickly attain a spiritual condition in connection with family life, learning, and work; how to reveal man's inner, spiritual life in common with the external world.

Kabbalah is a very ancient teaching, and it has many languages, methods, and expressions. Torah speaks in the languages of stories, legends, the Talmud, Midrash, and statutes. The language of Kabbalah itself is a complete formula, with maps, drawings, and an essence. Kabbalah employs pure, mathematical, categorical laws in order to express spiritual phenomena. There exist many methods to describe what man senses and feels. The language of Kabbalah is a very refined method, very scientific. Spiritual feelings are also possible to transmit with the language of music. We do not know the music that the Kabbalists composed in the past. Nonetheless, the Kabbalists expressed feelings of the spiritual world through song and music. The Kabbalistic music of today is the singular and true music of Rabbi Yehuda Ashlag and Rav Baruch Ashlag, his eldest son. It is a good musical language because it pertains to all, and even those who are not acquainted with any other language nor who have ever seen anything in spirituality, are able to feel a little what the Kabbalist felt at that moment in the spiritual world.

The Kabbalists did not invent a language of their own. They feel the feelings of the spiritual world in a common way. They see what name they shall assign as a spiritual object to each feeling that they feel in spirituality. These words are not given to change. For example, in the creation of the world there exist twenty-two states. Like letters in our alphabet, their combinations give a spiritual feeling of an object in material form in our world. The description of the spiritual world, meaning the description of the human soul, is a description of its closeness to the Creator and as it feels Him in increasing quantities. To the same degree that the soul feels the Creator more fully, so is it closer to Him. Kabbalah divides the general soul into parts, gives an exact name to each part in relation to its states and describes its actions. This is the language of feelings yet it is exact. Kabbalah is an engineering of the soul. How can we apply such exacting research and descriptions to our inexact, limited and material language? The Kabbalists chose a special language for their science and called it “the language of the branches”. This is the reason for all in our world and all that was created behaves accordingly: All that is still, growing, living, and speaking, everything that has happened, happens and will happen, all the objects and their supervision come down from the Creator and pass through all of the spiritual worlds until they reach the state that is not revealed in our world. The supervision renews itself constantly with the Upper Force from top to bottom down to our world. All that exists in our world, necessarily, begins in the upper world. Afterwards, slowly and through levels, they come down to our world. Therefore, what exists in our world is an outcome of the world above it. There exists an exact connection of cause and effect between the objects of our world and their roots in the spiritual world.

The Kabbalists find this exact connection when they see an upper object – the root from which the connection and the object come down to our world. In all that exists as an outcome and is under the supervision of the Above, it is possible to say exactly what the connection is. Therefore, it is possible to name the roots of these objects in the spiritual worlds, according to the names of their material offspring – branches in our world. Thus this language received its name “the language of roots”.

The connection of spiritual roots and material branches? is not static. There is a process of development and renewal occurring constantly. From the beginning of creation until its end, a process of formation, corrections and elevations takes place. This process occurs exactly according to a fixed program, which comes down to our world with all its details and determines everything. Every object passes its own way and though it also intermingles and connects with others, it never disappears. Everything remains in its own unique existence. For this reason, we can never interchange the names with other words.

To find an exact and secret language, we need only to use the words constantly, which show us the upper spiritual root, as the Kabbalists showed us. The Kabbalists, who found this language, wrote a spiritual world to us exactly, in our words. Another language is simply not possible. Therefore, how can we take words that will be understandable and found in two worlds? We have to learn from this that we need to walk according to the most important principle in our relation with the Torah; we have to constantly remind ourselves that all we read in Kabbalah and in the Torah, are just words and not objects in our worlds. What stands behind the words are only spiritual objects, namely roots. They never have a connection to our world. And that this should never confuse us! All of the Torah is a description of levels of closeness to the Creator – how the Creator reveals Himself in our feelings. The Kabbalists took this language to explain and transmit ideas among themselves, to write them into books in the form of words and signs from our world. Just as mathematicians utilize terms, two Kabbalists – the one who writes and the one who reads – both can feel what is spoken about, what is hinted at with those words. In summary, a word is a sign that points to a specific spiritual object, a specific feeling. Through the reading of the word, another Kabbalist can identify it just as a musician feels the melody that the composer wants to convey to us. He does not need intellectual words to understand the language of music.

Kabbalah broadens the comprehension of the upper worlds. It also deepens and broadens other sensations and makes them more meritorious. A person begins to feel “existence” and all that occurs around him much better. He also gains the possibility of looking at science as a marginal knowledge that serves the general continuation of humanity and helps a person in his view of the world, but not more. During the first phase, when a person begins to learn Kabbalah, he gets confused with the new terms and the new feelings. After that he begins to relate to science in such a way that he no longer prostrates himself before science but rather, in a correct and deeper form, sees what is possible. Kabbalah gives a scientist the possibility to progress and to comprehend more completely, even in our limited world.

Kabbalah does not theorize differently. In my second book, I wrote that the periods of the ice and heat ages on earth are explained; each one of these lasted 30 million years. The main theories of today’s science are linked to the creation of the world. Over the course of a long period of time, science looked down upon the view of the Torah, which says that the world was created over a certain period of time and that it is limited in space. Scientists asked mockingly, “What would happen if we poked a finger outside (of the space of the universe)? What exists there? And if the universe is not eternal then what existed before and what will come after?” For a long time, scientists held a clear opinion that the world is eternal and not limited (in space). Today’s science is renewing its views and concluding that the world may not be eternal and that its size may be limited. The Torah states that in the beginning there was light followed by luminaries. Our atheists looked down upon the Torah and asked, “Where did light come from if not from the luminaries?” Today’s physicists already know that the cosmos was formed exactly as the Torah states: from light, extraordinarily warm and bright, even before the appearance of stars.

The Big Bang theory states that the cosmos became warm and bright and that the luminaries appeared only much later. The theory of the size of the universe only proves that a true, reliable and objective knowledge does not exist. Is Kabbalah capable of providing this knowledge? Before I answer this question, I will allow myself to provide the following insight, one that upholds the writings of the Torah: “Know that before the formations were formed and the creations were created, there was a simple upper light that filled all of existence. And there was no void, such as empty air or space. Everything was filled with this simple, endless light….” This quote is from the sixteenth-century book, “Etz Haim” (The Tree of Life), written by ARI, the great Kabbalist. It seems that physicists were a bit delayed with the theory of the Big Bang.

Kabbalah not only gives trustworthy knowledge about the make-up of all the worlds and their laws, about the history of mankind, and even about things that we cannot visualize, it also allows us to use this knowledge in a practical way. It is written in the Torah: “There is no blade of grass below that does not have an angel above…” What does this mean? It means that for everything that exists in our world there are spiritual roots and if we understand the laws and the make-up of our world, then we will be able to influence the events of our world. Without this knowledge, which requires an understanding far greater than conventional knowledge, we are not capable of being exact; we lack some sort of knowledge that we desire to receive.

For the Kabbalist, this is not a faith but a complete knowledge, including an understanding of how the worlds, not only our world, are organized. In Kabbalah, the term “faith”, defined as to believe or to not believe, does not exist. It is not possible to achieve objective knowledge by raising a cross, a flag, or a Star of David. The Creator is to be perceived: it is not necessary to believe in Him but to perceive Him. It is necessary and possible to build up a relationship with Him, to understand His intentions. There is no point in constructing images and decoding dreams, or in looking for signs and their meanings, as if they are wonders. It is necessary to start learning – to learn how to perceive the Creator. For this reason there exists a science called Kabbalah. I cannot say it is a simple science but for someone who truly wants to acquire it, it will be granted to him. I cannot be an accomplished composer, dancer or mathematician, unless it is my will to be one. It requires specific talents, like an astute hearing ability, strong legs, and a sharp brain. To acquire real Kabbalah intellectual efforts are required but not specific talents. What is really necessary is a very strong will. Why am I saying that it is not a question of faith? No matter how much he tries, a person will not be able to entirely convince himself that he believes in a Creator that created all in this world. Even if he progresses slightly in his knowledge of this tiny world, not to mention the general laws of existence, no matter how much he tries to imagine them, nothing will result. The reason for this is very simple. The mind and the imagination of a person are limited to the five senses, which are developed more or less to the same degree in all of us. Only the sixth sense, which exists in us in a latent condition, when developed through free choice and willpower, can make it possible to gain complete and objective knowledge that is not dependent on the other five senses. There are people who call themselves believers who do not know more about the world than the religious apostates. Religion is nothing other than a social vessel that serves the community. There are psychoanalysts, there are sorcerers and there are rabbis but until a human being does reach a direct connection with the Creator by engaging in the necessary intellectual and spiritual work, which the Kabbalists engage in, he will not be able to understand or to prove anything.

In our world there are many ways to educate and all of them are incomplete since we can see their outcome only after twenty or thirty years. By then, it is too late to change the way. In Kabbalah the goal of education is to give a person a mode, to explain in a passive way without pressure, why it is necessary to feel spirituality in order to see the outcome of actions and to prevent mistakes. Only through providing a personal example is it possible to raise a mature person. Our children need to know what we learn and what we engage in and to understand how much they could gain if they would engage in it – but they make their own choice.

The human being doesn’t know what leads him. Our life and existence, the whole universe, is based on the advancement up Jacob’s ladder to the Creator. There are some people who are in the preliminary stages; they haven’t touched this ladder yet. There are some that climb this ladder, and who will reach the stage when they are pushed, or will look for Kabbalah as a method to move forward.

How does the human being move forward? The Creator always leads the human being. The human being himself can’t move from his position. The human being looks toward absolute peace, absolute comfort. This is our nature – the subconscious quest for absolute fulfillment under any condition and on all layers: energy, molecular, physical, moral. Only one law – the quest for maximum fulfillment –permeates our nature. All the other laws – physical, chemical, moral, ethical – come from our world, and especially from the upper worlds.

A human being can’t pull himself away from the subordination to this law because he is inside of this nature (he is a part of this nature). There is a need for another external force that can help to get him out of the egoistic sphere in which he exists. A human being must receive the very special spiritual force from outside of this sphere and Kabbalah helps him to receive this force. As a result of special studies and efforts based on special sources and books, under strict and defined control, a human being begins to sense a very thin beam of light that pulls him forward in a very specific direction. He starts to feel (realize) that all the problems in his life, which previously looked absolutely chaotic, are not chaotic at all but ruled by one single rule. Problems with health, studies, work, family, friends – everything in this world is governed by the one single rule: how we are lead by way of punishments and encouragement to the entrance of the upper world.

A human being begins to long for this little beam, begins to feel this type of personal management and then gradually enters the "third" line. But this is a long way and there is a need for a constant care for a person at this level. It is not possible to accomplish this on one’s own.

By all means nothing gets "printed" on the "point". The "point" is only a fetus for the future soul. If a human being expands it, it swells from the "Ohr Hassidim" or divine light. The Ohr Hassidim is the water in the upper world; it enters this "point" and the "point" begins to swell as a grain swells. Then this "spot" converts into 10 Sephirot. When this "point" swells it forms a complete and clear informational structure called "Yud Hai Vav Hai" (Tetragrammon) – the Creator’s name. The human being himself begins to "write" on this name. In accordance with the characteristic he corrected in himself, he begins to feel that this characteristic is in the Creator in the corrected form. He begins to give names to the Creator based on those corrected characteristics he (human being) has. That is why if a human being is completely corrected he becomes equal to the Creator.

Everything that is written in the Torah is the clear picture (image) of those characteristics that the human being must inscribe into his "point" in the heart, i.e. "cloth the point", as a beginning of all letters (alphabet) and starting with the Genesis.

Beginning with Jacob, there is a problem with the spiritual birth. He has two wives: Rachel and Leah. He serves up to 7 years for each of them because Jacob is a small Partzuf – Zeir Anpin. He consists of only 7 Sephirot: Hesed, Gevurah, Tifferet, Netzach, Hod, Yesod and Malchut. He has 7 Sefirot relative to Leah and 7 Sefirot relative to Rachel. But he can’t have contact with Leah since Leah is on a higher level than Rachel. He would like to have contact with Rachel but if he goes along the same level and doesn’t ascend then he can’t reach his next spiritual state. That is why Rachel is childless.

The assimilation of a new spiritual level is called a birth. He can seize this spiritual level with the help of Leah, this is his Nukvah, his corrected desires. Indeed, a human being may think that he can move forward with his still uncorrected desires, and he would love to do so, but in reality it is not possible. Leah and Rachel are the two parts of his desires – the already corrected and the not as yet corrected. Leah is on the upper level – these are already corrected altruistic desires; Rachel – are more egoistic, lower desires. These point out which desires he can work with and help him to move forward. It also points to corrections that can be used to correct Rachel; those are desires in Jacob. Which desires called Rachel can he correct and how can he use them so that the new spiritual levels could be achieved with their help?

It is said that a human being, his desires, his internal properties, are called Rachel, Leah, Lavan, Avraam, Yitzhak, the cattle, etc. It points out that he raised cattle and had three herds – "Akudim, Nekudim, Vrudim" – the system of the three worlds. The first world is Adam Kadmon, called "Akudim" because this is only one vessel, one Kli. "Nekudim" is the next world, where the shattering of the vessels happened (Shevirat haKelim). "Vrudim" is the world of Atzilut, which manages corrections.

In a few sentences Torah speaks about vast forces, vast universes of upper worlds. We don’t go below the verbal level. We can research why such letters, characters, are in this order. This is vast information, more intrinsic. All of the information is projected on the paper but we need to examine black characters on the paper. Then from one hand we will see the light, from the other hand, the vessel, and will see how soul interacts with the light. The border between black and white carries vast spiritual information.

This is a very important example. By elaborating on it in depth, one is able to study the entire Kabbalah, as well as the whole universe and all interrelations between man and the Creator.

The point is that I don’t feel these creations outside of myself; I feel them inside. I feel, in advance, the enjoyment I will get before trying it. As a result I feel everything inside myself. I cannot say that a salad contains any enjoyment. These pleasures are contained in me in advance, while the salad is merely a way to cause these pleasures in me and to appease my desires. If you weigh, or in any way measure, the salad, you will not discover any enjoyment in it. For example, we only feel these pleasures (as well as the Creator Himself!) and everything else inside ourselves. A human being only feels everything inside and nothing outside. This is what I meant when I said that the Giver is felt behind the salad or in the salad itself. I feel the Giving One inside the enjoyment that comes to me. How much and what we shove into ourselves does not matter. The point is how much enjoyment we feel while doing this.

Pleasure is felt specifically in the spiritual part of a person. Even the fact that you can find a center of enjoyment in the human brain and excite it is an external manifestation of the spiritual Kelim. Why has the Creator made an egotistical Kli? So that we may rise from it to an altruistic one? Even if a small egotistical Kli weighs only 10 grams, if you get them from the great Creator and enjoy them in order to give to the Creator, then your enjoyment depends on the greatness of the Creator and not on how small this amount is. These 10 grams are a basis used to turn everything over and reach the space where enjoyment is infinite, time disappears and the perfection of merging with the Unlimited arises.

There is a very simple spiritual law: Ein Kefiyah Beruchaniyut (There is no coercion in spirituality). Any kind of violence, forcing, or command by which you deprive a person of freedom of will and decision is negative. Because by doing this, you take away the main thing given to him by the Creator in order to understand his own essence and, by correcting it, to move toward the Creator. Therefore, violence is absolutely contrary to the real and true nature of the universe.

The very first sensation from one's discovery of the spiritual world is a feeling of the gratefulness to the Creator. A man starts feeling this higher power called "The Creator" and can see how it directed him out of his senseless existence to the eternal perfect world of comprehensive knowledge and perfection. As a result of this, a feeling of gratitude arises inside the man. Rav Baruch Ashlag applied this feeling to his music by basing it on the words of the Psalms of King David "Ki Hilaztah Nafshi": "Thank you for saving my soul from death, my eyes - from tears, my feet - from stepping into hell".

Yehudah Ashlag wrote commentary to the book of Zohar in Talmud Eser Sefirot, a main Kabbalah textbook. His comprehension of all the mysteries of the universe was put into his melodies, which carry all the information about spiritual worlds. The music enters man without encountering any obstacles by penetrating his soul directly. This helps develop vessels that can later be used to receive spiritual information.

A place where the soul exists in the spiritual world is called its root. The roots of the souls are different. Souls descend into our world and dress into bodies. As much as the roots of the souls are different, the tasks that a soul should carry out in this world also vary. That is why each body is no more than a simple mechanism executing the soul's orders. When a man can see the spiritual world and the consequences of his actions, he starts doing only the right things. Because of this, the comprehension of the upper world is the only way of salvation for man as an individual, and the only way to protect mankind from diseases, suffering, and catastrophes.

This is a very important example. By elaborating on it in depth, one is able to study the entire Kabbalah, as well as the whole universe and all interrelations between man and the Creator.