MAN — THE PURPOSE OF CREATION
by Rav Michael Laitman @ www.kabbalah.info
Q: “Many have tried to solve the riddle of the purpose of creation – why we come into this world, why we live and die. What is the purpose of creation according to the Kabbalah and how can one attain it?”
A: Man is the center of creation and is its purpose. The Creator created mankind and wishes to raise human beings to the highest possible degree: that of the Creator.
The process of “the attainment of the Creator,” meaning getting to know the Creator’s attributes, is a means for correction. It is also the very purpose of creation because attaining the Creator, unlike a scientific process, is the gratification and satisfaction given by the Creator. According to the Kabbalah, mankind is the whole of creation (or the First Man). After he was born, he shattered into 600,000 parts. Each part corrects itself independently by equalizing itself with the Creator. Each and every creature must consciously go through that process.
The correction of each part makes it possible to fill it with the Light of the Creator, meaning to feel the Creator. The sensation that the Creator fills you up is a new sensation. It is in that sense that you will find the spiritual worlds.
Our goal is to be entirely filled up with the Creator. However, as of now, our souls are in a state called “this world,” where the Creator is not felt but is concealed and hidden from them.
When the soul perceives contact with the Creator for the first time, it rises to its first spiritual degree. It then begins to make itself resemble the Creator more and more, and thus feel Him more and more intensively. When all the parts are completely corrected, they will rise to a state defined as “the end of correction.”
Q: “What will happen if humanity refuses to accept the purpose of creation and objects to its goal? Will the Creator have to destroy and recreate humanity?”
A: We have nothing to be afraid of because even your question comes from the Creator! Man has but the ability to say, “If I am not for me, who is for me?”
This means we must act as though the Creator does not exist, and afterward, when all is said and done, ascribe everything to the Creator, from the very first thought to the final act. Everything is planned ahead. Your entire path is set in advance. You are already in your final state; you just cannot feel it yet. All that depends on you is how fast you advance toward the goal. If you read more, the rest will follow. You will see that there is no other way.
Questions of the type you describe arise because we are weak and uncorrected. However, the Creator sees the end and the beginning tied together as one; thus, there is no need for any further action. Everything that happens, happens only inside us, as we eventually sense each occurrence. Outside us, everything is permanent, perfect, and eternal.
|~Reflections in “From Suffering to the Creator’s Revelation” @ kabbalahblog.info/
The Light of the Creator, His disclosure to a human being, is known as “life.”
The first instance of the permanent perception of the Creator is known as “the spiritual birth” of a person. But just as in our world a person possesses a natural desire to live, so in the spiritual world, one is obligated to develop the same aspiration in oneself.
This is necessary if one truly desires to be born spiritually, in accordance with the principle “the suffering for pleasure determines the pleasure that is received.” Therefore, we must study Kabbalah for the sake of Kabbalah; that is, to reveal the Light and the Creator. If one does not attain this objective, one feels tremendous suffering and bitterness. This condition is known as “a life of suffering.” Yet one must, nevertheless, continue to exert effort. The fact that one did not attain the Revelation of the Creator should prompt that person to increase efforts until the Creator will reveal Himself.
It is clearly seen that it is human suffering that gradually gives rise to the real desire to attain the Revelation of the Creator. Such suffering is known as “the suffering of love.” This suffering is worthy of anyone’s envy! When the vessel is sufficiently filled with this suffering, the Creator will reveal Himself to the Kabbalists, those who acquired this desire.
“PERCEPTION OF REALITY” from ch. 5 in “Kabbalah Revealed”
|- Rav Michael Laitman (2006)
Many terms are used to describe understanding. For Kabbalists, the deepest level of understanding is called “attainment.” Since they are studying the spiritual world, their goal is to reach “spiritual attainment.” Attainment refers to such a profound and thorough understanding of the perception that no questions remain. Kabbalists write that at the end of humanity’s evolution, we will all attain the Creator in a state called “Equivalence of Form.”
To reach that goal, Kabbalists carefully defined which parts of reality we should study, and which we shouldn’t. To determine these two paths, Kabbalists followed a very simple principle: If it helps us learn more quickly and more accurately, we should study it. If it doesn’t, we should ignore it.
Kabbalists in general, and The Zohar in particular, caution us to study only those parts we can perceive with absolute certainty. Wherever guesswork is involved, we shouldn’t waste our time, as our attainment would be questionable.
Kabbalists also say that of the four categories of perception—Matter, Form in Matter, Abstract Form, and Essence—we can perceive only the first two with certainty. For this reason, everything The Zohar writes about is desires (Matter) and how we use them: whether for ourselves or for the Creator.
Kabbalist Yehuda Ashlag writes that “If the reader does not know how to be prudent with the boundaries, and takes matters out of context, he or she will immediately be confused.” This can happen if we don’t limit our study to Matter and Form in Matter.
We must understand that there is no such thing as a “prohibition” in spirituality. When Kabbalists declare something as “forbidden,” it means that it is impossible. When they say that we shouldn’t study Abstract Form and Essence, it doesn’t mean that we’ll be struck by lightning if we do; it means that we can’t study those categories even if we really want to.
Yehuda Ashlag uses electricity to explain why the Essence is imperceptible. He says that we can use electricity in many different ways: for heating, cooling, playing music, and watching videos. Electricity can be dressed in many Forms; but can we express the Essence of electricity itself?
Let’s use another example to explain the four categories—Matter, Form in Matter, Abstract Form, and Essence. When we say that a certain person is strong, we are actually referring to that person’s Matter—body—and the Form that clothes his or her Matter—strength.
If we remove the Form of strength from the Matter (the person’s body), and examine the Form of strength separately, undressed in Matter, this would be examining the Abstract Form of strength. The fourth category, the Essence of the person in itself, is completely unattainable. We simply have no senses that can “study” the Essence and portray it in a perceptible form. In consequence, the Essence is not only something we don’t know right now; we will never know it.
In the material world, if I know what I want, I can see if I am getting it or not, or at least if I’m on the right track toward getting it. This is not the case with spirituality. There, when I am wrong, I am not only denied what I wanted, but I even lose my present spiritual degree, the Light dims, and I become unable to redirect myself correctly without help from a guide. This is why it is so important to understand the three boundaries and follow them.
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