Introduction to the Book of Zohar (PDF) - Kabbalah Media Archive

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I N T RO D U C T I O N T O T H E B O O K O F Z O H A R 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. 168
I N T RO D U C T I O N T O T H E B O O K O F Z O H A R 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. 169
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T H E L I G H T O F K A B B A L A H
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We wish to extend our gratitude to
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T O T H E R E A D E R For many cent
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PREFACE TO THE BOOK OF ZOHAR 1. The
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P R E FAC E T O T H E B O O K O F Z
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I N T RO D U C T I O N T O T H E B
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for suffering and pleasure, for tho
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and takes control over one’s life
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