The Creator is pulling us towards him whether we know it or not. The natural development of the world is in opposition to the Creator, but this opposition is the necessary obstacle to knowing Him. While the Creator like nature, is the force of goodness and infinite giving known as bestowal, humanity is pulled by the force of the ego. The ego is constantly seeking pleasure for itself, often in seemingly contradictory forms. Out of this desire to enjoy, one ultimately destroys one’s self and everything he or she connects with or comes across.
Kabbalah teaches one how to invert this desire for pleasure into a desire to bestow, a desire to be selfless, above one’s default nature in equivalence with the desire of the Creator. This desire lifts a person above this world.
The difficulty inborn in lifting one’s self above this world is its contrast to everything that one can sense in reality. To rise into spirituality one has to be foolish and stubborn. He or she has to live in an environment that champions one working above his or her natural desire.
Additionally, one has to be aided by the Creator, so he or she will not lose their connection to this environment. This person who the Creator shows favor to has to work honestly, do everything in one’s power to forego the limitations of his or her rational mind, by purporting to care about more than themselves, until it becomes a reality. Then they need to lose this love as the Creator shows them self-love in the same measure. They need to understand that this desire to love others is a lie and an impossibility.
They must learn that only the Creator can forge a path to make the impossible possible. Only the Creator can turn hate into love to make one love others more than they love themselves. This work to do something unreasonable is the process of building the Creator, the remedy for a world where humanity’s nature is leading us on a path to destroy ourselves.
2000 years ago, when Rabbi Shimon and his students wrote the Zohar, they achieved spiritual perfection, the complete attainment of the five spiritual worlds. They harnessed that light in their writings, so that when things got so bad there were no other options, when the collective ego of humanity would become so large that humanity would reach a state of hopelessness, that the remedy would exist for egoists to hasten the salvation of a broken world. Through the writings of the Ari and the interpretations by Baal HaSulam and his son the Rabash, through the mouth of Rav Michael Laitman, humanity was given a clear pathway to this noble goal. We can build the light of the Creator under the instructions of a great Rav (Rabbi) by seeing the Creator in our connection with each other above our reason, sacrificing our desires to ultimately live in infinite pleasure. As I see it, the time is now. Even if this work is done in great agitation it is a blessing from above.
As the great Rabash writes, “We were given the path of faith, which is above reason, namely not to take our sensations and reason into account, but say, as it is written, “They have eyes and see not. They have ears and hear not.” Rather, we should believe that the Creator is certainly the Messiah, and He knows what is good for me and what is not good for me. Therefore, He wants me to feel my state as I do, and for myself, I do not care how I feel myself because I want to work in order to bestow.
“Therefore, the main thing is that I need to work for the Creator. And although I feel that there is no wholeness in my work, still, in the Kelim (vessels) of the upper one, meaning from the perspective of the upper one, I am utterly complete, as it is written, “The cast out will not be cast out from Him.” Hence, I am satisfied with my work — that I have the privilege of serving the King even at the lowest degree. That, too, I regard as a great privilege that the Creator has allowed me come closer to Him.”