Let us continue studying “The Introduction to the Book of Zohar,” where we have carefully examined the first three points. Here the Baal HaSulam approaches the fourth question.
19. If the Creator is kind and only brings goodness, how could he intentionally create his creations so that they are bound to suffer and grieve during their lives?
It is said that all this suffering is predetermined in our first state, in which our perfect eternity will be achieved from the future third state, that obligates us to follow the path of Torah or the path of suffering in order to achieve eternity in state three.
What is the Baal HaSulam talking about? Let me remind you with the help of a little sketch.
We say that state one, created by the Creator, the state of Infinity, is completely filled with the light and this is Malchut. In state two, Malchut performs a Tzimtzum, becomes empty, and during this state it is being gradually filled with the light, performs corrections, which finally lead to the third state, when Malchut returns to being completely filled with the light.
This third state is equivalent to the first one, the only difference between them being that the third state was achieved by Malchut itself. According to the above sketch, the first state is created by the Creator from outside, by the surrounding light called Ohr Sovev. The third state – the world of Infinity - is achieved by the correction of Malchut itself, which absorbs all these previous properties. They become the properties of Malchut, which fills the entire volume of Infinity by attracting the outer light.
It is not that the Creator governs and fills the world of Infinity, but rather Malchut fills this void from within its own desire. We are going to examine how these three states predetermine each other.
There is an opportunity to pass from the first state to the second and then from the second to the third in the following way: from the first state, we pass to the second by descending the so-called levels of descent (the worlds, Partzufim and Sefirot). This process is usually depicted as one unfolding from up downwards, from the World of Infinity to our world. The passage from the second state to the third constitutes the levels of ascent (correction) of the souls. Naturally, we do not exist between the first and the second stages; there are no created beings yet. The path of creation starts between the second and the third states.
There are two paths: “the path of Torah and the path of suffering”. The difference is only in time. From the beginning until the end of every path, I should go through a certain number of levels. Every time, while passing from one level to another I need to feel the evil and corruption of my current state and the perfection expected at the next one. I can evaluate the corruption of the current level and the perfection of the future one either under the influence of my group, books and the Rav or under the influence of blows that I will be dealt. These blows act slowly; they are stretched in time and therefore I prolong my passage on the path of suffering.
However, with the help of books, the Rav, and my group, I can quickly realize the corruption of my current condition and the perfection of the following state and thus move forward of my own free will. That is, the path itself does not mean escaping from a corrupted state to a better state by necessity, but rather it means to be in a state of attainment and exaltation. The path itself becomes an ascent and time spent in each state will literally shrink to a minimum. Here lies the difference between the path of Torah (light) and the path of suffering.
Only with the help of a self-created outside source can I start advancing along the path of Torah instead of the path of suffering. I myself create my group; the group is most important. Only with the help of my complementary element, by switching the natural factor of influence on me with my group’s influence, do I start moving much faster. This is the most important factor at our disposal. Our studies cannot guarantee us any advancement. The essence of what we study is to create forces around us that would influence us and move us forward faster than those natural forces that move the rest of humanity. This is the reason we gather; this is why we study and try to understand why Kabbalists, who have already attained this, advise us on how to accelerate our development, our passage from the second state to the third.
So, the Baal HaSulam says that all this suffering is felt only in the Klipa of our body, (i.e., in our still uncorrected desires), which was created for nothing else but to die and be buried.
This means we should bury these desires for the purpose of not using them. The desires that have not been used by man are called dead.
This points out that the will to receive (egotistical desire to obtain everything, to fill oneself) was created only to be destroyed in the mode in which it exists, in its initial mode, to be wiped out and turned into the will to bestow. Suffering is only given to us to discover the insignificance and harm of the will to receive.
In other words, there is a goal in suffering, some causality, and the people who try to follow the right path, replace bodily suffering (from their unsatisfied egotism) with purposeful ones.
When the whole world agrees to set itself free and annihilate the will to receive for its own sake, everyone will only have the desire to give to others. This transformation will happen under the influence of enormous suffering of which the Baal HaSulam writes in his article “The Last Generation,” and which the ancient prophets predicted to us pointing at our time as a beginning of this period.
When the whole world agrees to set itself free and annihilate egoistical desires, when it chooses to acquire the will to bestow, it will annihilate all the evil in the world and everyone will be sure of a healthy and full life, because each one will have the whole world taking care of him and his needs. However, when everyone only desires to receive for his own sake, this becomes the cause of suffering, atrocities, and wars, from which we cannot escape. This desire weakens the body with disease and pain.
That is, on all our levels suffering is determined by our common egoism. Naturally, as humanity evolves, this suffering will only increase up to the point of becoming so unbearable that everyone will want to get rid of his own egoism just to stop suffering. It is therefore called the path of suffering. Imagine how much suffering every person and humanity, as a whole will have to go through in order willingly to get rid of egoism as a source of suffering. How much of his own evil should each one of us realize? Just imagine what a horrible future is ahead of us in such a case!
On the other hand, by attracting the Upper Light into this world, even our small groups relieve people from suffering, although they know nothing about Kabbalah as a method of achieving happiness. We already give them some subconscious inner factors that help them quickly find correct answers to their questions about suffering. We see how a new person comes to a group and without knowing or understanding what the group is doing, in no time adapts himself to what is being taught there.
It took those who have studied for a long time months or years to reach this level, whereas the newcomers are so quick in the uptake. This happens because we have paved the way for them. Moreover, every generation that is engaged in spiritual work similarly influences all the consecutive generations.
So we should not be thinking of the enormous sufferings awaiting us. By increasing the number of people studying Kabbalah, we help the world to reach the realization of evil faster. In the near future humanity will clearly understand that egoism is the source of every evil. All we will have left to do is to show that there is a method of turning this evil to good.
Thus, we can see that all suffering in our world exists only to open our eyes, compel us to get rid of the evil egoism of our body, and attain the perfect form of desire to bestow. The path of suffering is quite capable of pushing us towards this desired condition.
That is, the sooner the person realizes the reason for his suffering, the sooner his group will be able to help him, the faster he will attain the Upper World, eternity, perfection and wisdom.
Know that the commandments pertaining to relations among people are more important than man’s relations with the Creator are, because giving to others leads to bestowal upon the Creator.
That is, where and how can I recognize evil? Where is it and what is its purpose? I can understand it faster by working with my friends in a group.
This is why it is said that relations among people are more effective for finding evil than relations between man and the Creator. Since man’s relations with the Creator are hidden from him, he can imagine them in all possible variations, but none of us will know for sure, until our eyes open and we see our true relations with the Creator.
At the same time, the relations among the members of a group as with opponents, antagonists or as real friends moving towards the mutual goal, agreements and disagreements among them - all of this is a testing ground, a laboratory in which the person can quickly discover the reason for his terrible states. He will understand how by making necessary changes he can attain the Upper World.
This is precisely why we are given this world and our life among other people. A huge society is purposefully created around every single one of us. On the other hand, every one of us has an opportunity to create a small society in which he can work on his inner changes. We have it all, so we just need to accomplish it.
20. After all the research we have done so far, we can now answer the first question: “What is our essence?”, because it is the essence of all the realms of Creation, which represent no more and no less than the desire to receive.
It follows that we are a “desire to receive pleasure” created by the Creator.
Not in the way it appears to us in state two (in the uncorrected condition, far from perfection, after all the stages of descent of the worlds and Sefirot), as a will to receive for oneself alone (egoistical desire), but in state one, in the world of Infinity, in our eternal form, as a desire to bestow, to please the Creator.
But even though in reality we have not yet achieved state three (in our sensations) and still remain within the limits of time (i.e., we are still ascending the levels of correction), it does not in the least diminish our essence (the question was - what is our essence. The fact that we are now in the state of imperfection, does not diminish our inner essence), because our third state (the future state) is guaranteed by the presence of state one. The one who will receive it in the future is similar to the one who has already received it (if he knows exactly what he receives and is absolutely confident in his future state).
If we had “faith”, i.e., not egoism, but a desire to bestow, we would then feel our third state in advance. It would already be shining upon us from afar, even in our uncorrected states, as the Ohr Makif (the Surrounding Light) is shining upon us.
In this case, we would not feel any problems, any imperfections, even in state two, because we would receive the luminescence from our future state three. This resembles a person who, with all the responsibilities and tasks he needs to do during the day, awaits the evening when he will receive something extraordinary, something wonderful. You live in the anticipation of the evening. You are confident that it will be something really special, something exciting, and enlightening. Your whole day completely changes. Why? It will only happen in the evening! You draw upon yourself that future state in advance. Therefore, if we could only see our future state (it is only possible in the Reflected Light), it would already be shining upon us today, and it would be like being within that Light.
Oftentimes, when the person is controlled by his egoistical desires, anticipation of a better state is sometimes much more powerful then the actual state, when we achieve it. This is because anticipation is caused by the Surrounding Light, and it is not limited by my Kelim, by my desires. It is unlimited because I receive the light from afar; it is not inside of my Kelim; it comes from outside; it is around me. It is as the light of Infinity, so anticipation of it is always much more promising and exciting than the feeling of the actual pleasure.
Therefore, even now we can be in that state (although we really are in state two) by receiving the luminescence of state three, but only if we possess the Reflected light. The Baal HaSulam says that even though in reality we have not reached state three and remain confined within the bounds of time, this does not in the least diminish our essence, because our future state three is guaranteed to us by the present state one. And he who will receive in the future is similar to the one who already received.
The time factor becomes a problem when the person has doubts (i.e., when there is a lack of faith) whether he would complete everything he is supposed to complete in the given time. Since the person achieves such a state when he has no more doubts, it is as if he achieves state three.
So what is our task today? What is the most important thing to do? We should immediately feel Infinity, eternity, the state of absolute attainment and omnipresence. Life and death of the body become irrelevant. Everything depends on acquiring the attributes of Bina (faith). As soon as that happens, the light of state three will start shining upon us.
The evil body (our uncorrected desires) that we received at present does not diminish our essence, because the body with all of its acquisitions will disappear together with its source - the system of impure forces. The one that disappears is similar to that which has already vanished, as if it had never existed.
This is what the Creation looks like from the next level, and if we rise above it and look behind and ahead of us, then egoism disappears and the perfect state begins to shine upon us.
However, the essence of the soul dressed in the body is only the desire to bestow, which is rooted in the system of four pure worlds: Atzilut, Beria, Yetzira, Assiya. This desire is eternal, because it is the property of the Source of life. It is invariable and therefore eternal.
In order to have a better understanding, let us look at the following picture.
The Creator created, from top down, the will to receive pleasure. This will to receive is the desire to feel Him. If the Creator is the light, then the desire to receive is the desire to feel the light.
This desire is neither good nor bad; it is the essence of Creation. Because of the breaking of the vessels, it received from Bina the intention on how to use the desire: for oneself alone or for the Creator. That superstructure appears above the desire. Therefore there are the desire, the light or the source of the light (the Creator), and the intentions on how to use that desire. That is all.
21. Do not be led astray by the philosophers who say that the essence of the soul is a substance of the mind and that it only exists through the concepts it learns and from there it grows and they are its essence. The question of the continuance of the soul after the departure of the body depends solely on the extent of concepts it has acquired, until in the absence of such concepts, there remains nothing to continue.
Philosophy states that man’s existence depends on his knowledge of nature.
What is contained in this knowledge? It is just an understanding of what exists outside of me. First, is this knowledge absolute? Even through research, we understand that the world we feel around us is nothing more than the result of our subjective perception. If we had different senses, we would feel the world quite differently, not as air, solid bodies or liquid, gaseous and plasma states of matter. The world would have a completely different degree of density and other perceived qualities.
The way the world exists around us is merely a consequence of our internal states. That is why philosophy's stipulation that man's life is dependent upon his conception of the outer world cardinally contradicts the opinion of Kabbalah.
It is also unaccepted by the heart, and anyone who ever tried to acquire some knowledge knows and feels that the mind itself is a possession and not the possessor.
Nevertheless, as we have said, all the substance of the renewed creation, both the substance of spiritual objects and the substance of corporeal objects, is no more and no less than a will to receive.
Our essence is the will to receive. Moreover, any difference between one essence and another lies in their respective desires to receive that generate needs within every essence, which in turn create certain thoughts and knowledge that are sufficient to satisfy those needs. Therefore, desires are the very core of whatever is within us. Our mind is created to satisfy these desires. Our essence is not the mind; it is the will to receive.
Just as human desires differ from one another, so are their needs, thoughts and ideas. For instance, those whose will to receive is limited to beastly desires, their needs, thoughts and ideas all aim to satisfy those desires.
People only differ in the combinations of their desires. Moreover, we cannot do anything with people. We cannot affect them from outside, no matter what pressure we put upon them. Somehow, we should indirectly find a way to speed up their development and transition from the animate level to the human and from the human to the spiritual. Unless the person’s desires change, we would not be able to give him anything that is out of tune with his desires, because his essence is a desire. The current level of development of his desires constitutes his true state.
In every one of us, there are five levels of desires: still, vegetative, animate, human, and spiritual. Zero, one, two, three, and four are five types of desires (or five types of Dargot Aviut), five kinds of ego. This is the way people evolve. However, if the person reaches a level where he passes from human desires to spiritual ones, a point in his heart emerges and he starts to feel something. This point is a beginning of the spiritual desire, while the end of it is similarity to the Creator. Such is the way of correction.
Desires evolve naturally up to the spiritual level, whereas the development of the point in the heart may follow either the path of Torah or the path of suffering. We live in a society where everyone has his own desires. Consequently, every person exists at a certain level of development: still, vegetative, animate, human, or spiritual.
If people come to us, we need to determine whether they already reached the necessary level. In other words, has the point in their hearts awakened? If yes, then this is my society, my group. I seek such people to build a force around me that would help me to advance in the right direction. Some people come to us with their desires being only on the still, vegetative, animate, and human levels. Human desires include cravings for wealth, honor, fame, and knowledge. Any desire below that level is considered natural.
Therefore, the people whose level of desire is below the level of the point in the heart will never understand us. Nevertheless, as we attract the Surrounding Light upon us, we gradually elevate them as well. More and more people have come to us recently with greater inner readiness to adopt our material at an ever-accelerating pace.
However, until the person’s desires change, he will not be able to understand anything. In other words, everyone understands only through the point of his desire. The one who reached a certain level only wants to fulfill the desires at that level. He is neither interested in desires below this level, for he has already overgrown them, nor does he understand the desires above, for he perceives them as quite unreal.
For instance, take a simple person from a village, start telling him how good it is to write music, to paint and discover nature’s secrets. Having no such desires, he will simply not understand. Similarly, an ordinary person does not want to be a millionaire. Therefore, each of us acts only from the level of desire that is developed in us; hence, we should relate to it correspondingly. Therefore the Baal HaSulam says that the most important thing is not human knowledge or thoughts, but desires. The only thing we can do for people and for ourselves is to stimulate a rapid evolution of desires. This will lead the world towards a perfect state, quickly and painlessly.
For instance, those whose desire to receive is limited only to animal types of pleasure, their needs, thoughts and reasons are directed to fulfilling this desire in his animal entirety. Even though they use human reason and knowledge for this purpose (in fact, it is time for them to grow up), their mind is as the mind of an animal, since they are enslaved to animal desire and its service.
Sometimes we see influential and very self-confident individuals, who, apparently, understand what they are living for. However, in spite of their self-confidence and understanding, what are their real desires? In fact, they only want to acquire something in this life and content themselves with it.
On the other hand, those whose desire to receive demands by and large human delights such as honor, power (control) over others, which is not available to the animal type, their main needs, thoughts and knowledge are intended only for the completion of their desires, as much as possible. Again, those with the desire to receive generally require all their needs, thoughts, and knowledge only to fulfill entirely this desire.
Mind, thoughts, and knowledge are meant to serve the desires, to fulfill them.
22. These three kinds of desires predominate in every man, but everyone combines them in different proportions. All differences between people come from this point. Speaking about material properties, you can draw an analogy to spiritual properties, according to their spiritual value.
23. Thus, the souls of people with their spiritual investing the Reflected light (Ohr Hozer), which they receive from the Upper Worlds and from which they descend, find only the desire to bestow, the intention for the sake of the Creator. This is the essence of the soul. After its investing into a man’s body, it bears in it the necessities, thoughts, and intellect that are aimed at giving, pleasing the Creator according to the value of the soul’s desire.
The Baal HaSulam says that as we advance and work in contact with the Creator, we begin to understand the Creator and enter Infinity and Perfection. We attain the true creation breaking free from our present existence, rise above the level of life and death. However, we continue working with our desires, investing them with the intention for the sake of the Creator. The same desires remain; they just acquire an opposite direction.
In addition, with the change of direction, they obviously acquire different filling.
24. Thus, the essence of the body is only the desire to receive for itself in all its manifestations and with all its acquisitions. Everything it gets is just for filling this depraved desire to receive that has been created only to be destroyed and to disappear from the world (the intention for one’s own sake is meant) , in order accomplish state three at the End of Correction.
That is why it (our egoistical intention) is mortal and, of course, imperfect, for all its acquisitions are slipping by like a shadow, without leaving anything after them.
This can be compared with our own experience in this world. We have already lived here for a few decades, but where are all those achievements and pleasures that we so enjoyed some time ago? All of them disappear and the person is left with nothing at the end of his life.
Why are they not accumulating in us? Why do we not feel greater satisfaction every time? Why, in our egoistical state, do we need always to loose the previous one to get a new fulfillment?
The fact is that such is the law of impure forces called Klipot. They cannot receive more than a small spark of light and are therefore unable to get the next fulfillment before they get rid of their previous tiny portion.
This is the essence of our life: exhalation and inhalation, emptying and filling. This continues at the same level, like small vibrations: up and down, up and down. Moreover, our entire life is made of such periods of intermittent emptiness and fulfillment.
Therefore, the Baal HaSulam says:
That is why it is mortal and, of course, imperfect, for all its acquisitions are slipping by like a shadow, without leaving anything after them.
At the same time, the essence of the soul is just the desire to bestow. All her manifestations and acquisitions are filled with the desire that exists already as in the eternal state 1 and in the future state 3.
What does the second intermediate state mean? This is my starting point from which I should attain my true state three. In fact, we are already in that state. We just need to feel it. Thus, our gradual advancement towards state three and its gradual manifestation represent the stages of the path that we have to go through.
Nothing new ever happens in the world. My eyes begin to open and I gradually reveal the Infinity in my sensations. If the person tunes himself up this way, he will eventually start feeling it.
Try to tune yourselves to this feeling: we exist in the world of Infinity, of which we perceive only a tiny fragment. We just need to discover it. This is what the Baal HaSulam says. This way, the shroud will disappear along with all of its manifestations and the eternal, infinite world will emerges.
But what should disappear? By the shroud, we mean our egoistical body that is destined to die, be buried, and completely disappear. The egoistical body is our intention to receive for ourselves.
On the contrary, deliverance from the uncorrected body makes her stronger, so that she can rise up to paradise (Gan Eden).
Paradise, or the Garden of Eden, is Malchut of the world of Atzilut that acquired the properties of Bina.
Thus, we have made plain that the eternity of the soul does not depend on the knowledge it has, as philosophers consider. The eternity of the soul is in her essence, that is, in her desire to bestow.
The soul is eternal; it is the desire to receive initially created with the intention for the sake of the Creator.
The knowledge that she obtained is her reward, and does not represent her.
The true knowledge is the Ohr Hochma that enters into the corrected intentions.
25. From this, we will find a complete solution to the fifth analysis, where we asked if it is the case that the body is so imperfect (by body we only mean the egoistical desire with the intention for oneself) that, unless it is decomposed, the pure soul (by soul we mean the Upper Light that enters into the intention for the sake of the Creator) cannot enter into it, why does it come back and revive by rising from the dead? As it is said by the sages, the dead (i.e., all these egoistical intentions for oneself) are resurrected with all their shortcomings, so that nobody could say that they are not the same bodies.
Why do we have to struggle through these purposely-confusing ideas in the texts of Kabbalists? According to what we saw in previous articles, the soul and her correction depend not on knowledge, but on a change of desires and intentions. Therefore the Kabbalist, even though he writes such articles as we study now that are supposed to shed some light on our state, is least of all concerned about our understanding of what he wants to say. His intentions with regard to us are very different.
He wants us, half-asleep, lost, unconscious and confused to follow his thoughts. He does not demand from us an understanding of the text we are reading now. What he does demand is our presence in that chain of thought, which he unfolds before us. Hold on to him like a small child. It does not matter how much you understand. The most important thing is your desire to go along with him.
Just be with your teacher, go along with him and he will lead you forward. The person can never understand a higher state with the mind of a lower state, because very different desires, functions, and laws rule on the higher level. He will never rise to the next level before he understands it. It is utterly impossible. The Kabbalist purposely muddles his texts, because he wishes us to feel the need to cling to him. He wants us to follow him in the dark, as if we are small, helpless, and blind.
Hence, this state of confusion, incomprehension and ignorance is good. We just need to realize that it is not the mind we have to use, but our intention to merge with the Creator. We should use our desires, not the intellect, because our intellect cannot function there. It functions only in our world. It is of the animate level, not spiritual. When we make our desires spiritual, going hand in hand with the Kabbalist who guides us, our desires will change. They will generate very different thoughts aimed at fulfilling these new, spiritual desires, to correct them, elevate them even higher, absorb and understand them.
That is, the mind is a pure consequence of our desires and evolves together with them. Therefore, it is said that suffering makes one wiser. It is truly so! Because the mind, the intellect is the consequence of the necessity to escape suffering. You should never hope first to find out something about the spiritual and then rise to the level of your knowledge. Never! The mind only develops in accordance with a change of desire. We always advance this way.
That is why I am saying it again: it does not matter at all what your condition during the lesson is, even if you do not know the language or cannot “switch on” your brain today. The only thing that matters is you desire to follow the author, lecturer, teacher. If you do, then you advance. And vice versa, when you come to the class relaxed, able to catch everything with your sharp intellect, with your inquiring mind, you basically rob yourself, because you switch all of your energy from obtaining the spiritual information to gaining purely intellectual fulfillment.
You have to understand that this is from the plan of creation itself; thus, from state one. We said that, as soon as the plan becomes to delight the creation, it without fail creates in souls a huge desire to receive this pleasure, which is in the plan of creation, for a great pleasure requires a huge desire (the Creator wished to delight us with Infinity; hence, He created in us infinite desire).
We also said that this huge desire to receive is the only new creation, which has been created, so there was no need at all for something bigger to fulfill the plan of the creation. With his perfect nature, the Creator does not do anything superfluous.
One thing the Creator needed for bestowing delight is the will to receive delight.
We also said that this huge desire to receive had been completely expelled from the system of pure worlds and was given to the system of impure worlds. They are the source of the bodies' provenance and existence, with all their acquisitions in this world, until a man reaches the age of thirteen (i.e., egoistical desires).
It is just an arbitrary number used by the Baal HaSulam to confuse us. When he mentions certain numbers, such as 40, 13 or 70 years, he implies a certain inner condition of the person.
Thus, our development can be divided into two periods: first, when we are under the power of egotistical desires – conventionally, this period is called the age before 13, before coming of age. After the age of 13, a person with the help of higher light begins to comprehend his soul, which is to correct his desire from egotistic to altruistic. This transition is conventionally called “13 years”.
That is, from this level the person starts to take interest in Kabbalah. He completes the first stage of his development (realization of evil) and starts to correct himself and acquire pure intention. He already exists at the expense of the pure worlds in accordance with the attainment of the soul. That is, before he reaches the state called “13 years”, the person exists under the power of impure worlds. In this state, he is constantly given more and more egoism, and he absorbs it to the point when he finally begins to realize how harmful, vain, and evil it is.
Finally, the person comes to a turning point where he feels the need to begin correcting his egoism. This point is called “coming of age”. From this point on, he is considered an adult, i.e., he begins to obtain the screen that gives him the ability to work with his desires in the altruistic mode.
It was also said that during 6000 years that were given us for the work on corrections, the body, i.e., the huge desire to receive, remains uncorrected. All corrections that are the result of our work happen only with the soul (with the intention). The soul ascending to higher levels of purity and sanctity merely increases the desire to bestow.
That is why the body is predestined to die, to be buried, to decay, because it does not make any correction and cannot really exist like that. Alas, if that huge desire to receive from this world should disappear, the plan of creation will not be fulfilled. Created beings would not receive all the great pleasures that He planned for them. An enormous desire to receive delight and great pleasure correlate to one another. As soon as the desire to receive diminishes, the enjoyment from receiving diminishes as well at the same level.
What is the Baal HaSulam trying to say?
He talks about the stages of our development. There is the original desire - Malchut and the light. At the next stage, the same Malchut acquires egotistical intentions for itself. The next stage is uncorrected. We call it Shevira. After that, Malchut “destroys” itself, since it wishes gradually to acquire the desire for the sake of the Creator. The work during 6,000 years is a gradual transition from the intention for its own sake to the intention for the sake of Creator. At that, the body is not taken into consideration. It is being constantly destroyed. When the intention for the sake of Creator is fully obtained, the will to receive is resurrected. This constitutes the seventh millennium, when the so- called “dead” rise from their graves and gradually join with the pure intention for the sake of Creator. The next stage marks the achievement of final and complete correction, when the intention for the sake of the Creator prevails.
There exist only the Creator and His Creation. Creation is a desire and everything that is above it is intention. The Creator created desire, and this is what our essence is. Intention is a superstructure built above desire, and it only appears to correct this desire and make it similar to the Creator.
At first, we receive an egoistical intention that is directed towards ourselves, our ego. We then transform it into its opposite. This transformation takes place during the so-called 6,000 years. The end of that period marks a complete acquisition of the altruistic intention. In the seventh millennium, the desire is corrected together with the intention. After that, the Kli exists in its infinite form. What is “infinite form”? It means no limitation for any of the original desires. The intention for the sake of Creator makes Creation entirely similar to Him. We do not study what happens with the creation after that.