Man cannot exist in our material world without some elementary knowledge about nature’s laws, and of what is useful and harmful for him in the world and in people around him. Equally, man’s soul cannot exist in the spiritual world without the knowledge of its nature.
Because our vocabulary is limited by our perception of the world, which is connected to the concepts of time, space, and motion, we have no words to express or convey spiritual concepts. We have developed our whole vocabulary from being in this world, and thus, if we want to use mundane words to name spiritual phenomena, such words are inadequate.
It is difficult to find words that explain the experience of spirituality to someone who has never felt it. Although we may want to describe a spiritual object, we have only corporeal words to name it. If even a single concept does not find precise correspondence in words, the correct meaning of the entire science will be ruined. Thus, the problem of relating to the spiritual world without the appropriate words or language to describe it remains unsolved.
Every object and action in our world originates from a corresponding one in the spiritual world. Therefore, Kabbalists have found a reliable way to convey information and knowledge to one another. They use the names of objects and actions (branches) in our material world to describe the corresponding objects and actions (roots) in the spiritual world.
This language was developed by people who attained the spiritual worlds while still living in our world, and accurately knew these correspondences. Hence, Kabbalists aptly named it “the language of the branches.”
We can unite with the Creator by equalizing our properties, desires, and goals with His, by completely destroying egoism and selflessly doing good things. However, a question arises: where will a complete egoist (one unable to make a spiritual or physical movement unless it offers personal benefits) find the strength and motivation to live for the sake of others? The answer to this question can be easily understood with an example from life…
Imagine a situation in which you wholeheartedly wish to give a present to someone who is important in your eyes, someone you love and respect. Suppose this person agrees to accept your gift, or agrees to come to your home for dinner.
Although you spend money and work hard to treat the important guest well, you enjoy it as if it is not you, but the guest who does you a favor, giving and entertaining you by consenting to accept your treat. Hence, if we could imagine the Creator as someone we respect, we would gladly please Him.
We can observe the laws of the universe only if we attain the Creator’s greatness. Then, when we work for His sake and realize His grandeur, it is as though we receive from Him. Yet, since thoughts depend on the influence of society and social environments, everything that society praises also becomes elevated in the eyes of the individual. Hence, the most important thing is to be among as many people who exalt the Creator as possible.
If our environment does not elevate the Creator to the proper level, it will not allow us to attain spirituality. A student should feel like the smallest of all the students. In this way, the student can absorb society’s views, and in that state, the student considers society’s views as important. For this reason comes the truism, “Buy for yourself a friend.” Indeed, the more people influence me with their opinions, the more diligently I will be able to work on myself, on correcting my egoism, in order to feel the Creator.
There are two parts to Kabbalah: revealed and hidden. Both constitute the Creator’s thoughts. Kabbalah is like a rope thrown from above to a drowning person in a sea of egoism. By observing spiritual laws, a person prepares for the second, main stage when the one who observes and the one who obliges spiritually merge.
Those who observe spiritual rules go through five levels: Nefesh, Ruach, Neshama, Haya, andYechida. Each level consists of five sub-levels, which are then divided into five additional sub-levels. In all, the ladder of spiritual ascent, or closeness to the Creator, consists of 125 steps. The five main steps of this ladder are called “worlds.” Their sub-levels are called Partzufim, which consist of Sefirot.
All that exists in a certain spiritual world perceives the objects in that world and below it. However, they cannot even imagine or feel anything from a higher world. Therefore, one who reaches one of the 125 levels attains all the souls that exist there from the past, present, and future generations and remains there with them.
We, who exist only in our world, are unable to imagine or feel anything existing at other levels or other worlds, including those that populate them.
Kabbalists that reach a certain level on their path to the Creator can describe that level with expressions that only people who attained it can understand. Those who have not attained the described level can be confused by such descriptions and be led away from the correct understanding.
By following the Creator’s will, feelings, and thoughts, we become like Him. In the same way that the Creator acts only for the sake of His created beings, we have to wish well for our fellow beings and to be good to them all.
However, is it possible for us to do good to others with absolute selflessness?
After all, the Creator created us as absolute egoists, possessing only the will to enjoy. It is impossible for us to transform our nature. Even if we could always be good to each other, we would consciously or subconsciously try to derive some benefit for ourselves. Unless we see some self-profit, we are unable to make even the slightest movement for the sake of another.
People are powerless to change their nature of absolute egoism, let alone transform it into something completely opposite. We are unable to be good without receiving honor, rest, fame, health, or money in return.
This is why the method of observing the spiritual laws through Kabbalah was given to humanity. Using the method of Kabbalah, we can draw the light upon ourselves that transforms our nature. There is no other means by which our nature can be changed.
The body and its organs make a single whole and constantly exchange sensations and information. For example, if the body feels that one of its parts can improve the general condition of the whole body, that particular part immediately feels it and fulfills this will. In case some body part suffers, the whole body instantly knows about it and tries to improve the situation.
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