Kabbalah is about the revelation of the Creator to the individual, not to a Group

arnold friberg - bush

The wisdom of Kabbalah is (amongst other exalted spiritual goals) about the revelation of the Creator to the individual who keeps His laws and commandments (“Torah and mitzvot”) as long as the individual has the right intention.

It is not nor has it ever been nor it ever will be an exclusive revelation that’s reserved for a special or elite “group” of “friends”.

This comes from the teachings of Baal HaSulam himself, the greatest kabbalist of the 20th century.

The wisdom of Kabbalah according to Baal HaSulam, Rabbi Yehuda Ashlag, is about revealing the Godliness of the Creator, and it happens with the person perceiving that the Creator behaves with him as is fitting to His Name, “The Good who Does Good.” The Creator pours upon the person “the spirit from Above, that is, the Higher Abundance”, and with it the disclosure or revelation of the Face of the Creator.

Rabbi Ashlag teaches that the study of Kabbalah/keeping Torah and the Mitzvot (commandments) purifies the body, which is a necessity to grow accustomed to faith in the Creator, His Law, and His Providence. Through this, the person can receive the Spirit of Messiah and come to the disclosure of the Creator’s Providence, His Higher Abundance, and feel the pleasure, delight and satisfaction that come with it.

As such, the work of purifying one’s body is a task that can only be done by the individual, and it follows that he would not have any need whatsoever to belong to a group as a prerequisite to reveal the Creator in his life. In fact, this is the complete antithesis of the teachings of Rabbi Ashlag.

The person who earns the merit by doing the necessary work of attaining faith above knowledge to reveal the Creator is rewarded with the disclosure of His Abundance, the sense and feeling of SELF-ATTAINMENT which is NECESSARY in order to achieve the desired completion or goal in kabbalah. No group can do this work that only each individual must undertake on himself. That’s why Rabbi Ashlag also states that there is a law that no one in the world can fulfil the desires of his friend, because no one can give the person precisely that feeling of SELF-ATTAINMENT.

self-attainment

From the articles of Baal HaSulam:

THE TEACHING OF KABBALAH AND ITS ESSENCE:

“What is the wisdom of Kabbalah?

As a whole, the wisdom of Kabbalah concerns the revelation of Godliness, arranged on its path in all its aspects—those that have emerged in the worlds and those that are destined to be revealed, and in all the manners that can ever appear in the worlds, to the end of time.”

From “The Teaching of the Kabbalah and its Essence” by Baal HaSulam.

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CONCEALMENT AND DISCLOSURE OF THE FACE OF THE CREATOR

“One concealment (depiction): His Face is not revealed; that is, the Creator does not behave towards a person according to His Name—The Good who Does Good. Rather, it is to the contrary—one is afflicted by Him or suffers from poor income, and many people wish to collect their debts from him and make his life bitter. His whole day is filled with troubles and worries. Or, one suffers from poor health and disrespect from people. Every plan he begins he fails to complete, and he is constantly frustrated.

In this manner, of course one does not see the Creator’s Good Face, that is, if he believes that the Creator is the one who does these things to him, either as punishment for transgressions or to reward him in the end. This follows the verse, “whom the Lord loves, He corrects,” and also, “the righteous begin with suffering, since the Creator wishes to eventually impart them great peace.”

Yet, one does not fail in saying that all this came to him by blind fate and by nature without any reason and consideration. Rather, one strengthens in believing that the Creator, with His Guidance, caused him all that. This is nonetheless considered seeing the Creator’s back.

The second concealment, which the books refer to as “concealment within concealment,” means that one cannot see even the back of the Creator. Instead, one says that the Creator has left him and no longer watches over him. He ascribes all the sufferings he feels to blind fate and to nature, since the ways of Providence become so complex in one’s eyes that they lead one to denial.

alone1

This means (depiction) that one prays and gives charity for one’s troubles but is not answered whatsoever. And precisely when one stops praying for one’s troubles, one is answered. Whenever he overcomes, believes in Providence, and betters his deeds, luck turns away from him and he mercilessly falls back. And when he denies and begins to worsen his deeds, he becomes very successful and is greatly relieved.

One does not find one’s sustenance in proper manners, but through deceit or through desecration of Shabbat. Or, all of one’s acquaintances who keep Torah and Mitzvot (commandments) suffer poverty, illness, and are despised by people. These observers of Mitzvot seem impolite to him, innately brainless, and so hypocritical that he cannot bear to be among them for even a minute.

Conversely, all his wicked acquaintances, who mock his faith, are very successful, well to do, and healthy. They know no sickness; they are clever, virtuous, and good-tempered. They are carefree, confident, and tranquil all day, every day.

When Providence arranges things in this manner for a person, it is called “concealment within concealment.” This is because then one collapses under one’s weight and cannot continue to strengthen the belief that one’s pains come from the Creator for some hidden reason. Finally, one fails, becomes heretic, and says that the Creator is not watching over His creations whatsoever, and all that transpires, transpires by fate and by blind nature. This is not seeing even the back.

DEPICTION OF DISCLOSURE OF THE FACE

But once he has completely discovered the spice—the Light that one inhales into one’s body—through strengthening in faith in the Creator, one becomes worthy of Guidance with His Face revealed. This means that the Creator behaves with him as is fitting to His Name, “The Good who Does Good.”

God's glory

Thus (depiction), he receives abundant good and great peace from the Creator and is always satisfied. This is because one obtains one’s livelihood with ease and to the fullest, never experiencing trouble or pressure, knows no illness, is highly respected by people, effortlessly completes any plan that comes to his mind, and succeeds wherever he turns.

And when he wishes upon something, he prays and he is instantaneously answered, as He always answers anything that one demands of Him, and not a single prayer is denied. When one strengthens with good deeds, one succeeds even more, and when one is negligent, one’s success proportionally decreases.

All of one’s acquaintances are honest, of good income and health. They are highly respected in the eyes of people and have no worries at all. They are at peace all day and every day. They are smart, truthful, and so comely that one feels blessed to be among them.

Conversely, all of one’s acquaintances who do not follow the path of Torah are of poor livelihood, troubled by heavy debts, and fail to find even a single moment’s rest. They are sick, in pain, and despicable in the eyes of people. They seem to him mindless, ill-mannered, wicked and cruel towards people, deceitful and such sycophants that it is intolerable to be with them.

His Name shows us that He is benevolent to all His creations in all the forms of benefit, sufficient for every kind of receiver from among Israel. Certainly, the pleasure of one is not like the pleasure of another. For example, one who engages in wisdom will not enjoy honor and wealth, and one who does not engage in wisdom will not enjoy great achievements and inventions in the wisdom. Thus, He gives wealth and honor to one, and wondrous achievements in the wisdom to another.

Torah

One’s request to become stronger in believing in His Guidance over the world during the concealment period brings one to contemplate the books, the Torah, and to draw from there the Light and the understanding how to strengthen one’s faith in His Guidance. These illuminations and observations that one receives through the Torah are called “the spice of Torah.” When they are collected to a certain amount, the Creator has mercy on him and pours upon him the spirit from Above, that is, the Higher Abundance.

From “Concealment and Disclosure of the Face of the Creator” by Baal HaSulam.

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MATAN TORAH (“THE GIVING OF THE TORAH”)

“…never will anyone be able to satisfy the needs of his friend to the fullest, because ultimately he will not be able to give him the nature and the form of self-possession, as only with it is the desired perfection attained.

But this relates only to the creatures, whereas regarding the Creator, it is completely impossible and unacceptable. And this is the reason He has prepared for us the toil and the labor of Torah and Mitzvot, to produce our exaltedness by ourselves, because then the delight and pleasure that comes to us from Him, meaning everything that is included in the Dvekut (Adhesion) with Him, will all be our own possession that has come to us through our own efforts. Then we will feel ourselves as the owners, without which there cannot be a sensation of wholeness…”

From “Matan Torah” (“The Giving of the Torah”) by Baal HaSulam.

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IN CONCLUSION

Any one therefore who teaches that a person needs a Group, or friends, a particular teacher, organization, Centre, or a person who has “Ruach HaKodesh”, or one who’s “crossed the machsom” to reveal the Creator is therefore, based on Baal HaSulam’s words, either deliberately misleading their students or ignorant of the true teachings of kabbalah as taught by Rabbi Ashlag. Either way, it’s not a good way to learn. And more than likely, will lead a person who studies with such a teacher further and further away from receiving the Spirit of Messiah, the revelation of the Godliness of the Creator, and adhesion with Him.

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