Rabbi Yehuda Ashlag writes in the Introduction to the Study of the Ten Sefirot (Item 155):
“Therefore we must ask: why then, did the Kabbalists obligate each person to delve in the wisdom of Kabbalah? Indeed there is a weighty thing here, worthy of being publicized: that there is a magnificent, invaluable remedy, to those who delve in the wisdom of Kabbalah: that although they do not understand what they are learning, but through the yearning and the great desire to understand what they are learning, they awaken upon themselves the lights that surround their souls.”
Any person who genuinely wants the Creator is guaranteed to attain everything that the Creator had intended for him in the thought of creation. And one, who has not attained it in his present life, will get them in the next. If a person still has not reached his perfection and attained the light that should fill him when the right time comes, he still enjoys that illumination from the outside, while the lights wait for the moment when he purifies his egoistic desires and allows the light to enter them in order to feel the Creator.
When one practices the wisdom of Kabbalah and expresses the names of the lights and the intents related to his soul, the surrounding light immediately begins to shine and purify him from the outside. This way, the light brings him closer to holiness and purifies him by giving him a stronger desire for spiritual ascent, even if he is still unaware of it.
The wisdom of Kabbalah has two parts to it: “the secrets of Torah,” and “the flavors of Torah.” Each Partzuf or degree is comprised of ten parts, ten Sefirot: Keter, Hochma, Bina, Hesed, Gevura, Tifferet, Netzah, Hod, Yesod, Malchut. This division to ten Sefirot exists in every Partzuf in every world. The Sefirot – Keter, Hochma, and Bina belong to the “secrets of Torah even when they are a part of the lowest degree of the spiritual worlds, and are forbidden for study. It is a grave mistake to think that it is forbidden to study the wisdom of Kabbalah. This mistake comes from the ignorance of people who imagine Kabbalah to be comprised entirely of the secrets of Torah, but who else can speak the truth if not the Kabbalists, who attained the spiritual worlds within them through the study of the Kabbalah.
The Sefirot Keter, Hochma, and Bina comprise the secrets of Torah, the thoughts of the Creator. Only the Creator can disclose them, as a gift for the chosen few that have reached very high degrees.
The Sefirot - Hesed, Gevura, Tifferet, Netzah, Hod, Yesod, and Malchut, which belong to the flavors of Torah, must be disclosed and attained. Moreover, the very well-being and mankind’s attainment of spirituality depends on their discloser.
When the soul ascends in the degrees, beginning with the flavors of Torah, meaning from Malchut up to the degrees of the secrets of Torah, she simply skips over the three degrees of the secrets of Torah and moves on. She attains the seven lower Sefirot, called “lower seven,” while the three she skips are called the “upper three.” They are forces of the Creator that help her attain the lower seven.
The degree of the attainment depends on the quality of the effort one puts into the study, more than on the number of classes one takes. One should not expect to profit from the study, but to be corrected by it, to attain the spiritual world. It is possible to study just one hour of study a day, provided this hour burns in you during the day as well, that it is intended for one purpose only. Only then will it bear fruit. Even if a person did not cross to the spiritual world, what has touched him in this world will not vanish; he will continue from the same place he had left off in our world.