Bold and in quotes: Original text of Baal HaSulam
Regular: Commentaries of Rav Laitman
lowercase italics: emphasized words
Capitalized italics: transliteration from Hebrew
The main subject of research for the science of Kabbalah concerns the interconnection of all parts of the universe. All the elements of a vast reality, of all five worlds ruled by the uniform law of nature interconnect and unite. They create a single whole whose parts are included in and bond together, one with the other.
From the science of Kabbalah we learn that the creation started with one thought (the Thought of Creation) defined as "the Creator's desire to delight His creatures." Delight means the Creator's perfection. Anything less than that is not considered delight, and the Creator cannot perform an imperfect action.
While learning how everything emanates from the Creator's action (thought), we attain the development of the entire creation: its expansion and moving away from this original thought down to the state, when it becomes completely opposite to it.
The creation assumes forms that are absolutely opposite to the Creator and utterly unconnected with the initial ones. Under man's influence and as a result of his voluntary participation in this creative process, the entire creation consolidates and returns to the initial all-encompassing thought, purpose, known as "the Creator's desire to delight His creatures."
The creation's expansion and moving away from this original thought until it reaches its exact antithesis is referred to as the "descent of the worlds." The creation becomes opposite to the indivisible, unifying force that integrates all contradictions into a single whole.
When the creation becomes absolutely opposite to the Creator, it reaches a special, desirable, and necessary state. From that point on the creation acquires a special property called freedom of will, desire, and expression.
Where does its freedom exist? Only after reaching the lowest point in the descent of the worlds and becoming utterly opposite to the Creator, can the creation begin comprehending this opposition. Having reached this opposition, it can decide what it wants in such a state.
The creation freely comes to the conclusion that the only desirable state can be the unity with the Creator, i.e., the return to the Thought of creation where all differences disappear and everything becomes one.
From this it follows that our work, existence, sensations, thoughts, actions, and decisions should be precisely focused. At the beginning of every action or decision a person should realize his state as corrupt, defective, and opposite to the Creator's unity, and make the only correct choice - to return to that unity.
It is unimportant what actions a person carries out, what means he uses, and what earthly forms he assumes while moving from one state to another until he attains unity of the universe, the Creator. Nevertheless, this will be the only correct action made under the conditions of freedom of will.
Whatever we do and however hard we try, unless our efforts are aimed at the revelation of the Creator's unity, merging with Him, and returning to the point where everything becomes one, we will only see our insignificance and corruption. By exercising our free will, we will realize that the only correct advancement is directed to the Creator, to the point of merging with Him, where we, He, and the entire universe merge into a single whole. A Kabbalist, who researches the universe, while attaining and summarizing his experience, comes to such a conclusion.
The main research of the science of Kabbalah is focused on the interconnection among all parts of the universe under the rule of the general law and the attainment of unity. All the contradictions that previously seemed mutually exclusive and antagonistic enter into the Creator's unity in perfect harmony.
The advancement towards unity creates this unity, increases and determines it because all extremes merge and complement one another within it.
The researchers of the Upper world have come to an unambiguous conclusion that the structure of the universe is comprised of ten realities called Eser Sefirot (Heb. for ten radiances). They are ordered in five parts, which form a point designating the world of Infinity (EinSof).
The researcher of this world gradually passes on to the study of the Upper world. His laboratory and subject is himself because the world is what he feels within. By changing himself, he feels his growing closeness to the Creator.
The person attains increasingly higher spiritual levels called the Upper worlds until he realizes that everything is comprised of ten Sefirot. In other words, the higher man ascends, the more he absorbs as a result of his inner correction. The universe within him becomes more compact and integrates into a common cell called ten Sefirot. When the person reaches the initial, root Sefirot, they assume the name of the world of Infinity.
The beginner in Kabbalah should commence on his studies from one point, and then move to the ten Sefirot in the first world below the world of Infinity, called Adam Kadmon (Heb. for prototypical man). Subsequently the student discovers how the numerous details existing in the world of Adam Kadmon continue, spread, and submit to the order of cause and effect, to the laws found in astronomy, physics, and other earthly sciences.
Here we speak not about the experienced researcher, but about a novice in Kabbalah, i.e., anyone who begins studying without having any knowledge or understanding of the subject. Although the spiritual attainment starts from down to up, our study begins with the descent of the worlds. In the process, the Creator's unity gradually reveals itself through the broken picture of reality. That is what a Kabbalist gradually discovers. In contrast, a novice who knows and understands nothing about this science, studies Kabbalah from up to down.
First, we study four stages of the Direct Light's development, the world of Infinity, the restriction and linear spreading of the Light, the worlds of Adam Kadmon, Atzilut, Beria, Yetzira, and Assiya. We study everything that emanates from the single root, and, step by step, we discover more and more details and various connections.
At the same time, we learn that interdependent laws of gradual development of one phenomenon from another rule in the world of Infinity and in the worlds that originate from it. These laws cannot be violated. The development moves from a single point to the multitude in the world of Adam Kadmon. This world begets four more worlds - Atzilut, Beria, Yetzira, and Assiya - that emerge from one another like imprints of a seal, each effect an image of its cause. They continue expanding until the whole variety of our world is reached.
After that, we return to our research to include all the details of reality, one into another, until we reach the world of Adam Kadmon, the ten Sefirot, the four basic levels, and finally the initial point called Kutzo shel Yud (tip of the letter Yud). This is the root (Shoresh) of the four stages of the direct Light (Ohr Yashar). We have to reach this level in our research from down to up. However, we begin our study in the opposite order - from up to down.
Question: What determines the difference between study and attainment? Why do we study the spiritual worlds from up to down?
We study the structure of the spiritual worlds from down to up because it is customary to do so. This tradition started with Abraham, who wrote his "Book of Creation" ("Sefer Yetzira") in this way.
"The Book of Zohar" gives the whole picture without expounding the system of descent. However, such parts of the book that refer to the science of Kabbalah, where the Zohar speaks in the scientific, kabbalistic language ("Idra Raba," "Idra Zuta," and " Safra de Tzniuta") also describe the descent of the worlds starting with the world of Atzilut. This is because the roots of all the lower worlds originate in Atzilut.
The Ari's book "Etz Chaim" ("Tree of Life") is the principal work on which the modern Kabbalah (meant for the correction of souls) is based. It gives a precise description of the spiritual worlds in the descending order and starts with the four stages of the direct Light. The same material is found in "The Study of Ten Sefirot" and "The Preamble to the Wisdom of Kabbalah."
We study this material from up to down because we learn what the Creator has done. According to the same principle we continue studying up to the last parts of "The Study of Ten Sefirot."
To put it more precisely, we study the order of the Light's descent up to Part 8 of "The Study of Ten Sefirot." In the supplement to Part 8 entitled "The Inner Reflection," the Baal HaSulam writes that from that point on the student begins studying the ascent of creation.
After the souls had appeared, they required correction; hence, we begin studying the process of the souls' correction and their ascension in the worlds. However that may be, we study the material in both directions: from up to down and from down to up.
Strictly speaking, the ascending path is not studied in Kabbalah because a person has to go through this process by himself. For example, in Part 11 of "The Study of Ten Sefirot" we learn about the state called Ibur Neshama (conception of the soul). This part describes how the soul exits our world and ascends its first spiritual level.
These processes are studied so as not to hinder in man's personal advancement, to avoid coercing him and creating concrete images or precise goals.
A person has to determine them within himself and go by faith above reason; he has to seek power to neutralize his egoistical desire with regard to the spiritual (which is concealed from him).
Therefore, although our study is based on the knowledge of the Upper world and its functioning, we should by no means think that it will provide us with the correct idea of how this world is created. We remain ignorant of the world's functioning scheme and fail to understand how we climb the next spiritual level.
We need to study only for one purpose - to draw upon ourselves the surrounding Light (Ohr Makif); and not to become more intelligent and knowledgeable. In other words, we really study the descending development of the worlds, but not their attainment from down to up. We have to cover that path within ourselves by our own efforts, while receiving the vital power of the screen for our ascent as a result of the study of the descending development.
This was done on purpose in order to help man avoid confusion in his search for the Creator and the unity which we are now discussing. What is our work in attaining the first spiritual level? What is the difference between the first spiritual level and our present state? In the spiritual we start feeling the indivisible force that governs everything around us.
Instead of people, animals, plants, and celestial bodies (inanimate, vegetative, animate, and human levels of nature) I discover one force that stands behind them, rules over everything, and affects me in this way. Based on this realization, I already know and see what my attitude towards them (and through them towards the Creator) should be!
I begin to see the Creator as one indivisible force standing behind everything and controlling everyone like the puppeteer's hand inside a glove doll. My ability to bring it all together and to perceive it as a unified field called the Radiance of Shechina is the first sign of my contact with the Creator.
Our goal is to reveal such direct and passive manifestation of the Upper governing force, the Creator's unity, and uniqueness, His single and only course - as it is said Echad, Yachid, ve Meyuchad (He is One, Indivisible, and Only). Subsequently, man reveals this unity in a multitude of contrasting and most incredible forms.
That is why the first article, "There is None Else Beside Him" in the book " Shamati" ("I Heard") is truly fundamental because this is the only thing we need to reveal. The rest is no more than a number of auxiliary actions and the recommendations that Kabbalists offer to the person who aspires to attain the Creator's unity.
Although we describe the attainment of the spiritual world in sensations and images, such attainment is absolutely real, measurable, and repeatable.
Our earthly sciences, which are based on what we perceive in this transient world's limited conditions, enable us to feel various forces not as they are, but in the form of our own properties. In contrast to that, Kabbalah explains what stands behind these properties - the Creator's single force.
The Baal HaSulam describes all the descending levels that we study in the following way: "Although the spiritual material is unknown to us, we can research it by means of logic as in any other science." For example, when we study certain body organs and their interactions in anatomy, we still may have no idea about the whole entity - a live human being. With time, however, we master this science and already can infer from the particular the general rule, which determines the behavior of the whole organism.
The study of anatomy includes dissection of the body, examination of all of its parts, and a systematized analysis of how these parts interact, etc. Although we do not study the actions of a live person, we get an approximate idea how his body parts function in a live organism. Such an approach is considered absolutely scientific.
Similarly, the person who begins studying the Upper world has to learn how all the details, factors, causes and consequences interact until he attains the entire wisdom. By knowing all the details, he will acquire general knowledge.
We should not be discouraged by the fact that only small fragments of the reality around us are registered in our senses. While going through falls and rises, we pick bits of information here and there. Even on entering the Upper world, our revelations will continue to be slow and gradual.
If we study with the intention to reveal the Creator's unity, then all of our combined efforts will be included in Him and eventually develop into the spiritual knowledge that man has to attain. This attainment is scientific; i.e., the attainment of unity means that we have to accumulate all of our impressions, and to measure and compare them so that they will form a complete picture of unity consisting of opposite, mutually excluding forces, phenomena, and actions. When we grasp all the nuances and details, we will attain the general knowledge.
Today Kabbalah is being studied worldwide. In the past, this wisdom was concealed not because it is incomprehensible, for an astronomer who has no idea about stars and planets still studies everything that happens with them as a science.
Unlike astronomers and physicists we do not attain the essence of our world; unlike Kabbalists we do not attain the essence of the spiritual world. While failing to grasp the essence, we only attain actions, reactions, reverberations that come from it. This appears to be quite sufficient for us because the study of the processes involving the objects that we cannot attain still leads us to complete knowledge.
The wisdom of Kabbalah is no more concealed from humanity than astronomy. All the details and processes pertaining to the spiritual realm are very thoroughly explained in the Kabbalistic textbooks. The reason for the concealment of Kabbalah lies in Kabbalists. They refrained from disclosing Kabbalah for centuries until it really became useful to humankind. This continued until our time. Today, however, there is an insistent need for this wisdom. Humanity has sufficiently evolved, reached the peak of its egoism, and realized its dead-end state. Reaching such a high level, egoism must reveal its own miasmas. Therefore, the cure for this unfolding evil must be as effective and powerful as the developing and uncovering egoism itself. The Science of Kabbalah is the only possible cure. The revelation of Kabbalah is intended to help people at this stage, using it to achieve the purpose of creation.
At the previous stages of our egoistical development, Kabbalah did not have to be disseminated among the broad masses. Other means were sufficient for our evolution. Humanity created various faiths and religions. People hoped that with the help of revolutions they could change their life and destiny, and achieve something.
What is humanity subconsciously seeking? In fact, its goal is to discover the sensation of unity towards which our nature is constantly drawing us. Today, when humanity realized that the material development has led it into a dead end, the previously concealed science of Kabbalah was ready to answer all of its questions.
As nothing created by the Upper governing force is purposeless, there is no doubt that the force itself has a goal. From the diverse reality created by the Upper Force, special significance is attached to the human rational sensation that makes it possible to feel the suffering of one's neighbor.
Therefore, if the Upper governing force has a goal of creation, then man is its object and everything was created exclusively for him to reach his spiritual destination. We should acquire the ability to feel the Upper force that rules over us in the same way we feel everything around us.
Man is the center of creation because he possesses the greatest desire for pleasure and because he is more developed than other creatures in all of his properties (we disregard his good or bad qualities and speak only about the degree of their development and utilization).
The main difference between man and all the other levels of nature (animals in particular) is the sensation of another. If a person wants to rise above the animate level, he can use this single desire that distinguishes him from an animal. All the other desires are present in animals as well.
The sensation of another creates in us the aspiration for wealth, fame, power, and knowledge. These are the social desires that emerge within us under the influence of the surrounding society. Unless we lived among other people, we would have had no such desires.
Our bodily desires for food, sex, home, and family are the same as in animals, only more developed. It is clear that they cannot be the basis of our individuality. We cannot realize our special predestination by using these desires. It can be based on the only thing that distinguishes us from the rest of nature - the sensation of one's neighbor.
This sensation is given to us so that by feeling others we will intensify it and come to the perception of the Creator who stands behind them. That is our predestination and self-realization. We develop our attitude towards others and intensify our sensation of them to such an extent that we feel the One who activates and controls them. In this way we attain the Creator.
We attain the Creator not behind the inanimate, vegetative, and animate nature, but behind the human nature of those who surround us. Hence, it is said that the Creator reveals Himself among the people who desire His revelation.
How does this revelation occur? If the people, who form a group, are ready to love their neighbors as themselves, that is, start feeling the others completely, as they feel themselves, then they fully realize their predestination and find the Creator.
In order to enable us to do that, the Creator split the common soul into many parts and created all these strangers around us. He did it artificially, so that by intensifying the sensation of others I can fine-tune it to such an extent that I will feel the Creator standing behind them.
Let me repeat that. Out of the diverse reality created by the Upper governing force, special importance is attached to the intelligent sensation given exclusively to man, thanks to which he can feel his neighbor's suffering. Basically, the matter concerns suffering because usually one feels the person's deficiency and here one begins to feel what another lacks.
Therefore, if the Upper force has a purpose of creation, then man is its object. Everything was created to enable man to achieve his predestination, and to feel the Upper force as he feels the entire surrounding world. In other words, all that exists in the universe is intended to help man attain the ultimate goal.
As a result of approaching the Creator by means of attaining His properties of bestowal and love, man feels enormous delight and completely merges with Him.
By making my properties similar to the Creator's (this means the same attitude towards others, my ability to feel outside myself), I begin to feel Him and establish contact with Him until we finally merge.
Question: Is the sensation of another a new sensation or is it a more thoughtful attitude towards others instead of concentration on oneself?
The sensation of another begins when I see in other people the means to achieve the goal of my creation. If this sensation is really aimed at the achievement of the goal and I use it in my work with others, then I begin realizing this opportunity in the group.
However, my attitude towards the group is purposeful. I do not simply wish to feel my neighbor, but through him I aspire to attain the sensation of the Creator. If this ultimate goal is not pursued, the sensation of another is always corrupt (it leads to all sorts of communist utopias, Kibbutzim, etc.).
Thus, I develop such an attitude towards my neighbor only because this way I can create the correct attitude towards the Creator. Otherwise, others cease to exist for me. They exist only with regard to my final, ultimate goal. Love for others must become the degree of development of my sensations in which I will later reveal unity with the Creator.
Movement or action may be correct only if through someone it is directed to the Creator. If everyone in the group only shouts about love for one another, then it is wrong. We have to love one another in order to develop the sensation of the Creator. In our work with friends we must achieve the state of unity with Him. This has to be our only goal. The rest is a number of means that must be used to that end.
It is well known that the result of an action is always present in the original conception. For example, someone who wants to build a house draws it in his thoughts and makes it his goal. Based on that picture, he develops a construction plan so that the set goal can be achieved successfully.
First a concept, a thought appears. It then takes the form of sketches, specifications, calculations, search for means, whereupon the actual construction, begins. It continues until it reaches its finality, which constitutes the realization of the very first state, the very first thought.
It is the same in the universe. After discovering the goal, one understands that the order of creation in all of its manifestations is predetermined only in accordance to this goal. In this way, man develops and ascends in his property of bestowal until he feels the Upper Force as his neighbor.
While clarifying the goal, we see that there is nothing else for us to do but develop our sensation of others. No other method is available for attaining the goal (merging with the Creator).
While studying the descending evolution of the universe (development of worlds, creation of the first soul, the soul's breaking into 600.000 parts, and the soul's state after its descent to our world), we begin to understand how we should collect and elevate all of these details to the Creator during our ascent.
Question: We learn that first came the intention, and then the Creator's thought created the creation. What is the difference between intention and thought?
We ascribe our attributes to the Creator. Such definitions as desire, aspiration, thought, action or intention should by no means refer to Him. We say about Him only what we attain within us, starting with the first stage of the Direct Light. Therefore, nothing of what we say about the Creator relates to Him. We should simply add these words: "This is how we understand, explain, and interpret things. That is how we express our feelings and understanding."
Question: How can I check who is my neighbor and who is not?
In principle, the entire humanity is a "neighbor" because all people are parts of my personal Kli. However, the problem is that with the help of these neighbors I need to begin advancing to the Creator.
Therefore, I start with those who are at one with me and can help me, support me when I am weak. If I am stronger, then I will support them and show them that I love them. They will realize why I am doing it and will offer me the same in return. This way, we will support one another. Hence, one should choose a small group in accordance with the goal that all of its members set before themselves.
My group mates should understand that I treat them this way not because I love them, but because I wish to attain the Creator. They should in their turn give me the same sensation: the expression of their love and good attitude towards me should be accompanied by a very clear demonstration that they do it all exclusively for the sake of attaining the Creator.
We should not confuse one another; on the contrary, we have to ensure that our fellowship does not turn into a company of kindhearted idiots. The Creator must be present is every movement we make, in every word we say to each other. He should be the primary reason of every action we make and every contact between us and the ultimate goal we want to achieve. In other words, the Creator must be clearly present at the beginning, in the middle, and at the end of our actions! In the same way, the desirability of manifestation of His unity should be clearly demonstrated. That is what our group work is all about.
Question: It is said that man is characterized by his ability to feel his neighbor's sufferings. Animals also feel one another's sufferings. So what is the fundamental difference?
The entire humankind suffers and so do all animals, plants, and even rocks. This is so because every creature has to sustain itself and grow. It is compelled to develop because it feels bad. Of course, man suffers more than all because his egoistical desires are greater.
Man's uniqueness lies in his ability to feel others because he is filled with envy and jealousy, craves for wealth, fame, power, knowledge, and everything else that his society is obliged to provide him with.
An animal is content with what it has and its actions are instinctive. In contrast to animals, man cannot be satisfied with what he has. He is created in such a way that he will find peace only if he owns everything that everyone else can possibly possess. By looking at others a person acquires their desires. This envy happens to be the principal driving force of our evolution.
It is absent in animals because they do not evolve. A one-day-old calf is similar to a fully grown bull because nothing compels it to develop. It does not feel desires of other animals. All it needs is to eat, sleep, and mate! It knows what grass to munch when it feels bad; it seeks the sun's warmth when it is cold and hides in the shadow when it's hot. An animal knows all that instinctively. It does not have to acquire new desires because it feels no need for them.
Whether man wants it or not, he constantly accumulates new desires. For example, there are no cars in my village and I believe that all people travel in horse-driven wagons. One day I come to a city and, wow! I see cars without horses. People walk around in suits with umbrellas in their hands. They eat and drink in restaurants.
The Baal HaSulam writes about it in "Safra de Tzniuta." He describes a man who lives in a tiny village and eats grain like an animal. One day the man comes to a town and sees that people grind wheat into flour and bake bread. "Why don't I have the same?" asks the man. This is because you live like an animal. Such desires are incorporated in your nature, but unlike these people around you, you do not develop. The basis of man's food is flour; the basis of animal's food is grain.
Man has an opportunity to develop. Why is it necessary? If he makes efforts for anything else but the achievement of the Goal, then all of his actions boomerang back to him to demonstrate their fallaciousness.
A person is allowed to do whatever he likes, but as a result, he finally sees that he flings himself into suffering. The situation is so grave that today many people dread to think about tomorrow.
Nowadays there are many movies that depict our possible future: for example, a new ice age that swiftly spreads around the globe. Of course, the Creator's plans differ from those of film producers. Eventually, sufferings will compel man to reject all the other paths of development and advance towards unity with the Creator. In our time this is just about to be completely revealed. We will have to go through more suffering, but over time things will get better.
Question: A rational sensation of another for the sake of unity with the Creator seems to be a life-giving source and the salvation from all sufferings. Why is it so difficult to explain, to let a person feel it? It is difficult enough to explain this to oneself or to another person, let alone to a mass of people. Why does this idea disappear so easily?
The reason why it is so difficult for us to explain these things lies in the fact that they contradict man's natural desire to receive pleasure. We tell a person that he has to change, but not in terms of substituting one desire for another. For example, I tell my son: "The best thing for you is to learn music," but all he wants to do is play football. This means that I have to develop his desire for music and show him that he will derive more pleasure from music than football.
All education is based on this principle: it creates in man an illusion that it is worth his while to acquire special desires, the realization of which will require a great effort, because as a result he will become a millionaire, a celebrity, a statesman, etc.
This is not so difficult to do because people see such results on themselves and on others. One should not go too far; there is always a society that is fit to develop certain aspirations in an individual.
Nothing like that happens in Kabbalah. I have to show people that there is no other way to develop than to relinquish their egoistical nature. Yet what am I left with?! In other words, I have to show them how corrupt and evil their nature is and to prove to them that death is better than this state. Listen to this: death is better than this state! A person perceives giving up pleasure as death. He has to be absolutely prepared in order to agree to transform his nature completely.
Is it possible? Certainly it isn't. In the Introduction to "The Study of Ten Sefirot" the Baal HaSulam writes that man has to place himself in such unbearable conditions (sleep on the ground, eat bread and salt) that these hardships will affect him in such a way that he will stop feeling them.
He explains it theoretically, but in principle, this is the condition for complete separation from the egoistical desire. Only when this condition is met, can a person understand what bestowal means and start developing it.
This thing is utterly incredible! How can one possibly enter the Upper world without such suffering? Unless we advance towards the Goal with the help of the surrounding Light (Ohr Makif) we will have to endure a lot of pain.
The Baal HaSulam writes that sages gave us their books for this purpose. With their help we can draw upon ourselves the surrounding Light. Consequently, we have to change the entire system of education. We have to prove to scientists that the study of Kabbalah is a must, for otherwise we will come to another Ice Age. We should convince all the educators responsible for compiling textbooks and deal with social problems. We can and have to find a common language with these sober-minded, intelligent people.
On the other hand, we can turn to people and explain to them on the radio and on television why they suffer. The most important thing is to convince those who deal with popular education (i.e., the government, scientists, and educators) that the study of Kabbalah is necessary. School and university textbooks should explain the fundamental idea that we study in our articles.
When people gradually begin to grasp this idea (even without realizing it within themselves), they will be able to interpret destiny's severe trials correctly. People will remember and understand that the blows befalling them come from the Creator to make them wiser and to correct them. If they fail, a more severe and painful blow will follow.
It is necessary to create a new system of education with books and textbooks. This will be the system of evil detection. It will explain the source of evil and its goal, why evil purposefully descends upon us, why we constantly make mistakes, and where evil should lead us. By studying all that, a person starts attracting the surrounding Light and accelerates his development without plunging into terrible suffering. That is what we have to do.
Naturally, no one will come to that of one's own will. We see it on ourselves how we constantly run away from these thoughts.
Question: Am I unable to see the connection between society and the Creator?
Both the surrounding society and the Creator are outside of me. My attitude towards the society and the Creator are the same - total indifference. I am interested only in myself. Provided I can develop my attitude towards other people (a group), I will subsequently be able to perceive the Creator.
It is easier to do that in a group because I can feel these people and see how much I gain from being among them. They can enhance the realization of the importance of my studies and efforts. In other words, they can influence and manipulate my desires because I depend on them, because I wish to be great in their eyes, and because I envy them.
By using all of man's properties, the society can force him to work for its sake. A person is ready to sacrifice his life for the society provided that people remember and praise him or erect a monument in his honor.
We see it happening, therefore, we have a good reason to act for other's sake just to look good in their eyes. If looking good in the eyes of the group means to give, to attain the property of bestowal, I am ready even for that!
Question: I want to return to what you said with regard to connecting with a friend and consequently with the Creator. How intense should our sensation of the neighbor be so that we will feel the Creator?
If my feelings towards my friend grow so intense that I perceive him as my own part and his desire and fulfillment as mine (i.e., when I transcend my own Kelim), I have made a Tzimtzum on my Kelim and work in his desire. Since there is no difference between the desire of the Creator and of another person, I already begin to feel the Creator within my friend. In other words, I feel the One who stands behind him.
The intensity of the sensation for another person should be the same as for oneself. Hence, it is said: "Love thy neighbor as thyself."
Question: Can one establish such contact with the entire world before one learns to do that with one or several people?
What is the order of exiting our own Kli and entering the Kelim of others? Our work takes place inside the group. It is carried out very gradually and is not directed to specific people.
If I transcend myself and enter the surrounding reality, meaning that I perceive my own desire as external (the way I perceive any other layer of the surrounding nature), then I already feel the Creator.
I do not feel that one of my friends is better or worse than others.. I speak about the first levels. I feel that I transcend myself and enter into the general law of the universe called the Creator. While being inside this general thought, desire, I see how this law controls all the created beings. It may or may not concern specific people, but in general, it rather concerns the entire universe. This state is already defined as Ibur - the spiritual conception.