The divine spark in ourselves, which can be described as the purest part of our being, is the factor which makes us human. Without it we are governed entirely by sense experience. It may seem that there are many people who are exactly like this. How closely do we, as individual human beings, stand examination?

Several hundred years ago, it was impossible to find Kabbalah books or books on this subject. Kabbalah was transmitted solely from one Kabbalist to another, never reaching the ordinary person. Today, the situation is reversed. There is a desire to circulate the material among all, and to call on everyone to participate in its study. When studying these books, the desire for spirituality grows, whereby the light surrounding us, the real world hidden from us, starts to reflect on those people who wish to be closer to the special charm of spirituality, and they start to desire it even more.

Kabbalists prohibited the study of Kabbalah by people who had not been prepared for it, unless they did so under special circumstances. They treated their students cautiously to ensure they studied in the proper manner. They limited students by certain criteria.

Baal HaSulam describes these reasons at the beginning of his Introduction to the Study of the Ten Sefirot. However, if we understand these restrictions as conditions for the proper comprehension of Kabbalah, we will see that they are intended as a way to prevent students from deviating from the correct way.
What has changed is that we now have more of a language, better conditions and a stronger determination to study Kabbalah. Because souls feel the need to study Kabbalah, Kabbalists such as Baal HaSulam have written commentaries that enable us to study free of errors. Everyone can now learn Kabbalah through his books.

What makes us so special if we have no such divine spark? The answer is that we do, but are not necessarily aware of its existence. Kabbalah teaches that we are in human form for the purpose of learning that we are so endowed, and to grow and develop by learning to bring the activity of Yechidah, or spirit, into the experience of life, discovering self-knowledge and self-realisation as we do so.
A little thought shows that the two correspondences given have something very basic in common. Without the "Ancient of Days" the world could not exist.

without the divine spark in ourselves, we, as we are, could not exist. Consider that the search for self-realisation is in three stages, which can be described as:

1. Know Yourself. 2. Understand Yourself. 3. Be Yourself.

In the sense that these terms are used, it would be foolish to assume that we have necessarily begun to do even the first of these three, although it is a good thing to attempt to be ourselves always, as best we may. Most people seem to be
dominated by one of the four psychological functions described by Jung:
Thinking, Feeling, Sensation and Intuition. If we are to break the ties which bind, we must set our sights upon Kether, not some intermediate stage, for those who wish to fly to the moon cannot hope to succeed if they make their calculations for a point somewhere along the way. It is in this light that we need to approach the study of Kabbalah if our study is to be practical, and this light is a spiritual one.

To study Kabbalah in the proper way, it is recommended that the student focus solely on the writings of the Ari, Baal HaSulam and Rabash in their original versions. The primary objective of Kabbalah is to achieve spirituality.
Only one thing is necessary—proper instruction. If a person studies Kabbalah in the right way, he progresses without forcing himself. There can be no coercion in spirituality.

In 'Hokma, the source of all being in Kether has begun to move in the direction of manifestation. As with Kether, there is not much we can say concerning this sphere except by analogy. Let us consider, if we can, infinite power in infinite
motion in infinite space. This may give some idea of the nature of 'Hokma. Also, we need to remember that at this level there is no such thing as time, for the conditions of limitation necessary for its existence have yet to appear. 'Hokma is
undifferentiated force, whereas Kether is undifferentiated potential. In 'Hokma, this potential begins to move, begins to be realised, but unless it is limited in some way, unless it can be circumscribed or contained, nothing may be created, nothing
will become manifest. A good analogy for 'Hokma is electrical energy. While much is known about this force, all that we know is known only because we are able to trap its energy by various means.

he aim of study is for a person to discover the connection between himself and what is written in the book; this should
always be borne in mind. That is the reason Kabbalists wrote down what they experienced and achieved. It is not in order to acquire knowledge of how reality is built and functions, as in science. The intention of the Kabbalah texts is to create an understanding and assimilation of its spiritual truth. If a person approaches the texts in order to gain spirituality, the text becomes a source of light and corrects him. If he approaches the texts in order to gain wisdom, it is for him mere wisdom. The measure of inner demand is what determines the measure of strength he gleans, and the pace of his correction.

That means that if a person studies in the proper manner, he crosses the barrier between this world and the spiritual world. He enters a place of inner revelation and reaches the light. That is known as the beautiful sign. If he does not achieve this, it is a sign that he has been negligent in the quality or quantity of his efforts; he did not make a sufficient effort. It is not a question of how much he studied, but a question of how focused he was on his intentions, or if he lacked something. However, if he reaches this desire to correct himself, he can attain spirituality. Only then will the
heavens open for him to allow his entry into another world, another reality, another dimension. He reaches this stage by studying Kabbalah in the right way.

Embracing Kabbalah does not work by merely avoiding nice things so that one’s desire will not be kindled. Correction does not come from self-punishment, but rather as a result of spiritual achievement. When a person achieves spirituality, the light appears and corrects him.

We know, for example, that radio waves are carried continuously through the air, but we are unable to make use of them unless we are able to build an instrument to confine them and to channel them in a way that may be of service, as we do with a radio receiver. In a sense, then, although we may consider 'Hokma as total power in total motion, this power is equally impotent, because being infinitely distributed through eternal infinity, its pressure is equal in all directions ...

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