On the whole, science subdivides into two parts: the first is called the knowledge of matter, the second – the knowledge of a form. This means that there is nothing in the surrounding reality, in which matter and form could not be discerned. For example, let us take a table. It consists of matter, say, wood, and possesses a form of a table. Matter (wood) happens to be a carrier of a form (a table). The same is with the word “liar”: its matter is a man, and its form is “liar”, so that the matter called man bears the form of falsehood.

This law is true for every object in the universe in both worlds; our world and the spiritual one. A person consists of two parts: matter and form. The human perception is divided in terms of these two parts, whether it is still, plant, animated, or human nature, spiritual Sefirot, or thoughts and feelings.

This perception has defined the division of the sciences which study reality into two parts. One part studies the matter itself, i.e. what constitutes the object. The other studies the form of the object, its qualities and the way it is expressed outside. However, if a person had different senses that allowed him to feel the reality in a different way, the development of science would be different. It would diverge, not in the two parts as research of matter and form, but rather, would have completely different paths.

The part of science that deals with qualities of matter existing in reality (both pure matter without its form, and also matter together with its form) studies matter. For example, by studying the human physiology, psychology, or anatomy, one studies human matter. This research is empirical in its nature, i.e. it is based on the proofs and results of practical experiments. Science takes these experiments as a reliable basis for its conclusions. The absolute reality is accepted due to the repetition of the experiments, which confirm previous results. This is what forms the basis of science.

The other part of science studies only the abstract form, which is disconnected from matter. In other words the forms “truth” and “falsehood” are abstracts from matter, i.e. people, who are their carriers. One looks only at the significance or non-significance of these forms themselves in the pure state not being attached to any matter. Such research does not have the empirical basis because the abstract forms do not find their expression in practice confirmed by experiments, and they exist outside the reality. In practice such categories as falsity, truth, kindness, or treachery do not exist in the “pure” form. These qualities are always attached to a person. They become known only through their carrier, which is a person.

The above-said is also true for any other qualities: solidness, rigidity, linearity, plurality, and so forth. The attainment of such qualities is only possible in relation to certain objects. That is why all the attempts to detach the qualities from their carrier and study them in the abstract form are artificial. This is because the abstract form is only the result of imagination and does not exist in reality. Therefore any research of such a kind is based solely on theory, i.e. it is not verified in practical experiments. It is only an object of study based on a theoretical discussion type of analysis.

A study of abstract qualities such as kindness and altruism, detached from a person and their idealistic portrayal, leads to a violent perception. Such an approach serves as a ground for the creation of communist and all other kinds of utopist theories that people have later tried to implement by force in matter. However these theories have nothing to do with matter. Matter is absolutely egoistic made up by people - form is absolutely altruistic, and they do not match each other in any way whatsoever. We can see such examples in practice: attempts to build socialism and communism in Russia, kibbutzim in Israel, and so forth. All these attempts failed badly lead to big losses.

A person’s attitude to the spiritual world can be defined in the analogical way. His perception of the spiritual world is based solely on his fantasies. Looking at the expression of the surrounding reality a person imagines that some quality, not being enclosed into a form, exists in the spiritual, and he calls this quality “spiritual”. It is obvious that this lacks any real basis. Nevertheless these far-fetched imaginations became the basis for all kinds of “spiritual” theories, philosophies, and religions. Lacking any practical proof they only have confused, and keep on confusing, humanity. By occupying the minds of billions of people, they are taking them away from the natural, correct, empirical way of studying nature.

The above-said allows us to understand the difference between the Science of Kabbalah and the rest of the Sciences. Kabbalah allows a person to see, sense, and comprehend both the matter and the form in their actual expression, in their tight inter-connection, when any object of our as well as the spiritual world can be attained in practice, by experiment. The science of Kabbalah also has two aforementioned parts: matter and form. However, unlike the classical sciences in Kabbalah, even the study of form is completely based on the scientific research of practical perception, i.e. on the basis of practical experience.

Having received the additional sense organ, a person enters the concealed part of the universe that he did not before feel. He starts to work there the same way as in the open part of the universe which everyone can sense. His knowledge received this way is absolutely reliable because it is gained empirically; the research results have 100%, there is repetition and the results can be verified by other researches.

One of the Kabbalah laws states: anything that is impossible to attain is impossible to name. This means that when an object is defined, a name is given to its quality only after the object has been attained. The attainment in Kabbalah is defined as the deepest understanding of an object when a person attains, not only the object itself and its form, but also the higher stage that gave birth to this object. Giving birth means forming a goal of the object of existence, and all the transformations that the object needs to go through in the cause and effect chain until it acquires its final form. The sum of such knowledge about an object is defined in Kabbalah as “attainment”.

Any science has a certain range of research and its abilities are limited by the sensitivity of our five senses. We can raise this sensitivity to some degree with the help of different devices, but they will also have their limit. The science of Kabbalah gives a person an unlimited volume of perception, but one should note that he cannot be disconnected from the attainment of the objective reality. The only thing that can be considered reliable is the one that a Kabbalist is able to sense. These define the boundaries of research. Therefore over the five thousand years of the existence of the Science of Kabbalah, the Kabbalists have been very careful about passing their knowledge. This is shown particularly well in the Teaching about the Ten Sefirot by Baal HaSulam who, explaining something that is outside the understanding of another Kabbalist, writes: “Below a personal assumption follows.” He puts a remark on any assumption that is not based on the exact measurement. He never goes into depth when he talks about such assumptions and neither he nor the readers of his books accept these assumptions as true scientific facts. It is worth mentioning that such categories as falsehood, truth, kindness, egoism, and altruism, while being unattainable for other sciences, can be attained by experimental way in Kabbalah as existent categories. Psychology and philosophy study them as abstractions, disconnected from matter. They conduct a study on a large number of people and summarize the results. They give common names to similar behavioral reactions and then start to analyze them.

The science of Kabbalah studies the qualities based on matter. This matter is called “egoism” and it is this that is the object of research. Therefore, the part that in regular science belongs to the attainment of a form, in Kabbalah, belongs to the attainment of matter which is real, absolutely scientific, and reliable. This sensation exists in the additional sense organ created by the Kabbalist that has the names soul, screen, or reflected light. Spiritual attainment takes place only to the degree of similarity of a person’s qualities with the Governing power which is the only thing that has an outside existence. The Kabbalists have named this power as Creator.

A person who has created inside himself a quality that is similar to the Creator can measure this quality and sense its expression on his matter to the degree of his similarity with the Creator. In other words he attains this quality. Since this quality is similar to the Creator, it can be said that he has attained the Creator. Although strictly speaking, attainment of the Creator, as the One existing outside the person, does not happen. Anything that exists outside a person is named by the Kabbalists as Atzmuto, which is the essence of the Creator, and it is not attainable. The similarity to the Creator’s qualities takes a person to the upper worlds. The word world (Olam in Hebrew) has the same root with the word concealment (Alama also in Hebrew). Attainment of the Creator happens step by step, according to the creation of the spiritual vessel, and achieving a similarity with Him.

The process of building a spiritual vessel happens in 125 steps called the 125 steps of the worlds. A person is gradually proceeding up to the total revelation of the Creator, to the absolute understanding of the quality that is named Creator, as if it exists outside the person. The words “as if” means that a person is not able to sense something existing outside of his sense organs

Thus all the worlds exist in a person. They become revealed in him, and they are nothing else than a partial similarity with the Creator.