We cannot attain any reality as it is in itself. Rather, we attain everything according to our sensations. And reality, as it is in itself, is of no interest to us at all. Hence, we do not attain the Torah as it is in itself, but only attain our sensations. Thus, all of our impressions follow only our sensations.<\/p>\n\n\n\n
Baal HaSulam, Shamati [I Heard], Article no. 66,
\u201cThe Giving of the Torah\u201d<\/p>\n\n\n\n
Therefore, we must not inquire how the sages of the Kabbalah, which fill the entire wisdom with their insights, differentiate between the various Lights. That is because these observations do not refer to the Lights themselves, but to the impression of the vessel, being the above-mentioned force, which is affected by its encounter with the Light.<\/p>\n\n\n\n
Baal HaSulam, \u201cThe Wisdom of Kabbalah and Philosophy\u201d<\/p>\n\n\n\n
\u201cThere is no change in the Light.\u201d Rather, all the changes are in the Kelim, meaning in our senses. We measure everything according to our imagination. From this it follows that if many people examine one spiritual thing, each will attain according to his imagination and senses, thereby seeing a different form.<\/p>\n\n\n\n
In addition, the form itself will change in a person according to his ups and downs, as we have said above that the Light is Simple Light and all the changes are only in the receivers.<\/p>\n\n\n\n
Baal HaSulam, Shamati [I Heard], Article no. 3,
\u201cThe Matter of Spiritual Attainment\u201d<\/p>\n\n\n\n
For themselves, all the worlds are regarded as simple unity and there is no change in Godliness. This is the meaning of \u201cI the Lord do not change.\u201d There are no Sefirot and Behinot (discernments) in Godliness. Even the most subtle appellations do not refer to the Light itself, as this is a discernment of Atzmuto where there is no attainment. Rather, all the Sefirot and the discernments speak only of what a person attains in them.<\/p>\n\n\n\n
Baal HaSulam, Shamati [I Heard], Article no. 3,
\u201cThe Matter of Spiritual Attainment\u201d<\/p>\n\n\n\n
The spiritual revelation, both the emerging from the concealment and any additions, extends primarily from the vessels and their power. It does not depend on the Upper Light whatsoever, for the rule is that there is no change in the actual Lights from the beginning of the line through the bottom of Assiya. As it is at the beginning of the line, it neither thickens nor changes when it is at the bottom of Assiya. It is also known that the Upper Light does not cease to bestow upon the lower ones even for a moment. Hence, the whole issue of concealment, revelation, changes, and every change, depends only on the power of the vessels.<\/p>\n\n\n\n
Baal HaSulam, The Bright Light<\/p>\n\n\n\n
The proliferation of the names is only with respect to the receivers. Hence, the first name that appeared, that is, the root for the creatures, is called Ein Sof. And this name remains unchanged. All the restrictions and the changes are made only with regard to the receivers, and He always shines in the first name, \u201cHis desire to do good to His creations,\u201d endlessly.<\/p>\n\n\n\n
Baal HaSulam, Shamati [I Heard], Article no. 3,
\u201cThe Matter of Spiritual Attainment\u201d<\/p>\n\n\n\n
If you wish to say, \u201cWhat are the Sefirot and the degrees in and of themselves?\u201d We say that it is unattainable, since all of our attainment is only of His desire to do good to His creations. Hence, we can only attain that which concerns man, meaning man\u2019s impression from the Upper Light revealed to the creatures by the Sefira, but not the Sefira itself.<\/p>\n\n\n\n
The multiplicity of Sefirot is only in the attainment of the lower ones, and depends on their qualification. Each one is uniquely qualified according to the quality of one\u2019s effort. Other than that, everything is equal, for there are no changes in spirituality. This is why we say regarding the Sefirot themselves that they are completely imperceptible by thought.<\/p>\n\n\n\n
Rabash, \u201cLetter no. 19\u201d<\/p>\n\n\n\n
We can only speak from where our senses are impressed by the expanding Light, which is \u201cHis desire to do good to His creations,\u201d which comes into the hands of the receivers in actual fact.<\/p>\n\n\n\n
Similarly, when we examine a table our sense of touch feels it as something hard. We also discern its length and width, all according to our senses. However, that does not necessitate that the table will appear so to one who has other senses. For example, in the eyes of an angel, when it examines the table, it will see it according to its senses. Hence, we cannot determine any form with regard to an angel, since we do not know its senses.<\/p>\n\n\n\n
Baal HaSulam, Shamati [I Heard], Article no. 3,
\u201cThe Matter of Spiritual Attainment\u201d<\/p>\n\n\n\n
All these images and changes begin and end only with the impression of the souls.<\/p>\n\n\n\n
Baal HaSulam, \u201cPreface to the Book of Zohar,\u201d Item 33<\/p>\n\n\n\n
There is no change at all in the world Atzilut itself, whether the lower ones receive its great abundance lushly, or receive nothing at all. The above-mentioned greatness lies solely on the lower ones.<\/p>\n\n\n\n
Baal HaSulam, \u201cPreface to the Book of Zohar,\u201d Item 32<\/p>\n\n\n\n
When the Light of Malchut descends and expands over the people. At that time, it appears to them, to each and every one, according to their own appearance, vision, and imagination, meaning only in the receivers and not at all in the Sefira Malchut herself.<\/p>\n\n\n\n
Baal HaSulam, \u201cPreface to the Book of Zohar,\u201d Item 35<\/p>\n","protected":false},"excerpt":{"rendered":"
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