ARI Films

Simply About Kabbalah
Part 2

Talks with a Kabbalist Michael Laitman

The ARI—Beginning of the New Era of Kabbalah

The ARI—the great Kabbalist of the sixteenth century, lived in Tzfat, North of Israel. Why is the ARI famous? He is famous for laying the foundations of modern Kabbalah. He lived at the dawn of the technological era, when the outdated Middle Ages were being rapidly replaced by the Renaissance, and the first sprouts of new civilization began to emerge. Conditions were established for the appearance of this Kabbalist, who set forth the attainment of the Upper World in a language similar to our modern, scientific one. All of our modern Kabbalah started to develop from the ARI.

He wrote many books. The most important of them is The Tree of Life. Today, this work and about twenty additional works of the ARI are the main Kabbalistic textbooks.

Time passed, egoism increased, evolved. The next period after the ARI is the new area in which Kabbalah became disclosed for the entirety of humankind. For this goal there appeared a special soul, a special person, a special Kabbalist, who lived in the first part of the twentieth century. Kabbalists call him “Baal HaSulam” because he wrote the commentary on The Book of Zohar called Sulam (Ladder, Heb.).

Baal HaSulam—who Disclosed Kabbalah to Our Generation

Baal HaSulam presented Kabbalah in a manner that allows a person, by studying this science, gradually, step by step as if climbing a ladder, to exit our usual state, restricted by the perceptions of only our world.

Without understanding what is happening to us, without knowing where we were before this life and where we are heading after it, a person begins to gradually clarify, tear apart the limitations of this world and see what exists behind it, in the following dimensions.

The method for developing the sixth sense in a person and, with its help, gradual, methodical penetration into the outer existence was created for us by Baal HaSulam. This is the reason why he has such a nickname—Baal HaSulam—which in Hebrew means “master of the ladder,” or master of the degrees of attainment. His real name is Yehuda Ashlag, although everyone knows him by the name of his method—Baal HaSulam. No Kabbalist in history is as great or as close to our generation as him.

Reaching the last, fifth level of egoism, humankind immerses into the deepest crisis in all areas of life: in science, ecology, information, family relationships, and social connections. Not understanding the world in which we live, people turn to drugs. Depression is the number one disease, problem in the world.

Particularly in this period, as it was written in The Book of Zohar two thousand years ago, that this book has to be revealed, and this is what Baal HaSulam has done. He has written the commentary on The Book of Zohar, supplemented it, and on the basis of the given work, created a completely new Kabbalistic teaching—the method for the attainment of the Upper world.

In addition, he begins to disclose Kabbalah for all descendants of Adam. Adam, in Hebrew, means “a human being”; hence it follows that Kabbalah is meant for the entire humankind. It has no relation either to religion, or to a certain nation. It was passed through the Kabblistic group over generations, through thousands of years, for all who wanted to know the world in which we exist, where we come from, where we are going, and how we can change our fate. All that is presented for us, in the modern form, in Baal HaSulam’s works.

The main book of Baal HaSulam is Talmud Eser Sefirot (The Study of the Ten Sefirot). This is a complicated book, and there are many introductory explanatory materials and articles to it. I wrote a book based on this work. It contains many intricate graphs, drawings, and tables that show the interdependency between the Upper Forces and their influence upon us, our world, the structure of the Upper Worlds, their interaction, influence upon our world, the ways in which the Lights, that is, energy, enter our world.

In this form, Kabbalah is already a science.

Modern Kabbalah

Modern Kabbalah. The World Kabbalah Academy that I head, organizes international conferences with scientists—biologists, physicists, and other specialists of natural sciences. We have a common language with them; we discuss the attainment of the universe, tell them about the roots of nature in which we exist. They came close to these roots from within our world and run against the limitations of human attainment. The core sciences have been in crisis for a few decades already, and this is because a human being cannot attain what is beyond this encirclement—our world.

To go beyond its limits, meaning, to attain finer structures of creation, a human being needs the sixth sense—the Screen. We, Kabbalists, tell scientists how the Upper Spiritual Forces descend from above to our world, while scientists, in turn, indicate how the forces of our world come right up to the spiritual ones. This is seen especially well in quantum mechanics which handles high speeds and extremely small dimensions, such as atoms. We are starting to understand each other, and, uniting two areas of knowledge, are becoming convinced that further penetration into the universe has to occur not only by the aid of instruments, but also through the transformation, the increased sensitivity of a person himself.

In our world, the Science of Kabbalah is becoming the means, the instrument for attainment of the next area of existence. Today, this method is available to all.

This is more or less the situation today. What does the Science of Kabbalah forecast for the future? Until today, almost everything written in The Book of Zohar came through. “Then,”—says The Zohar—“humankind will reach a critical period in which terror and crises will pressure everyone in a full force, making us discover and understand the world in which we live, in order to be spared, save ourselves, survive.”

The Science of Kabbalah makes it clear that people will find out how badly they need Kabbalah as the means for redeeming themselves in this big, complicated world.

Disappearance of the Book of Zohar and the Appearance of Kabbalists

A question arises: if The Book of Zohar was hidden for two thousand years, how did Kabbalists used to appear? We know of many Kabbalists who existed in over two thousand years, from the day of the destruction of the Temple until our times. They left us many literary works. There were even whole Kabbalistic groups in various countries.

They existed because The Book of Zohar was completely hidden from the general public and from the nation of Israel, in particular. Meanwhile, individual personalities passed this Book from teacher to disciple. The book itself was hidden only starting from the second century of our era, when Rabbi Shimon wrote it, until somewhere around the ninth century of our era, when it was found in the garbage at a market and put together.

After this, the Book, in the assembled form, came into the hands of the Spanish Kabbalist, De Leon. He was a very wealthy person, and he bought this Book. Then, when he died, his wife sold it—she was not aware of what it was. After she sold it, The Zohar was bought by a publisher, who found the Book quite interesting. You know, as in our times, back then there was also a demand for all sorts of interesting mystical literature. He began making copies of it, and this is how The Book of Zohar was uncovered.

Moshe de Leon knew that The Book of Zohar cannot be revealed. He was a great Kabbalist. However, later the book came in the hands of people who were not Kabbalists. From there, it started its journey around the world. Many generations of various text analysts sprang on its basis: Arabian, Christian, Jewish. It had a great impact on the development of humankind.

Why Was the Book of Zohar Hidden?

Why did The Book of Zohar have to be hidden? —Because over these two thousand years, humankind was in a state of gradual inner development.

We know how slow the evolution of social formations is: antiquity turned into Middle Ages, then as the Middle Ages outlived itself, the period of Renaissance began, followed by the gradual development of our technological, modern society.

All of this required a great amount of time. During this period of egoism's development, humankind did not have to stray in the Upper Realms that, in either case, it was unable to comprehend, to adopt, and to use correctly.

Kabbalah’s Influence on Humankind

We can trace just how much Kabbalah influenced humankind, the development of sciences and culture, from the sayings of great philosophers.

Say, Johann Reuchlin was a German philosopher of around the fourteenth century. He wrote:

“My teacher Pythagoras, the father of philosophy, did not take his teaching from Greeks, but, most likely, took from Jews their secret science. For this reason, he has to be called a Kabbalist… And he was the first who translated the word ‘Kabbalah,’ unknown to his contemporaries, to the Greek word ‘philosophy.’ (Johann Reuchlin, De arte cabbalistica)

Meaning, Pythagoras practically transformed Kabbalah into philosophy. There are other sources confirming this. However, Johann Reuchlin writes this in De arte cabbalistica—his work in Latin.

Then, say, Picco Dela Mirandola—a famous philosopher. He wrote:

“The most authentic interpretation of the Law (vera illius legis interpretatio), disclosed to Moses in the Divine Revelation, is called ‘Kabbalah’ (dicta est Cabala), what for Jews means ‘reception’ (receptio)” (Pico dela Mirandola, Conclusiones)…

And so on, I can read a lot here.

Say, Paracelsus wrote: “Study Kabbalah (artem cabbalisticam); it will explain you everything! (Paracelsus, Paragranum) Then, maybe you should… Say, I know that Giordano Bruno is rather famous in Russia. He writes about Kabbalah:

“Kabbalah grants the upper principle an unspeakable name; from this name it derives, in a form of emanation of the second degree, four principles, and each of them again branches into twelve, and they, in turn, into seventy-two, and so on… up to endless subsequent divisions, as there is an endless amount of species and sub-species… And, finally, it follows that all Divinity can be reduced to one Original Source, as all the Light that is shining forever and by itself, and the reflections that are refracted in the multitude of mirrors, and the same amount of individual objects can be reduced to one formal ideal principle—the Source of all these reflections.” (Giordano Bruno, Le opere italiane, II, p. 533)

Or say, Leibniz—a great mathematician whom we both studied at school. He wrote:

“Because human beings did not have the right key to the Secret, the passion for knowledge, ultimately, was reduced to all sorts of trivia and superstitions that brought forward some sort of ‘vulgar Kabbalah,’ that has little in common with the true Kabbalah, as well as various fantasies under a false name of magic, and this is what fills the books.”

This is what Leibniz writes, although unfortunately I cannot read this, since it is written in German “….der Philosophia.” (Die philosophischen Schriften)

Schlegel… Schlegel wrote: “The true esthetics is Kabbalah.” (Schlegel, 1802). He was a founder of esthetical approach.

J.W. Goethe wrote: “Kabbalistic approach to the Bible—this is hermeneutics that matches the self-dependency, magical originality, universality, inclusiveness, and immensity of its content in an amazing way.” He writes this in his Theory of Colors, 1805-1810.

In general, there are vast amounts of these (sayings). That is, we know that Newton wrote that he learned ancient Hebrew specifically to be able to read Kabbalistic literature. We see this in his works.

That is, we cannot simply say that Kabbalah was indeed hidden over these two thousand years; however, it was the possession of a few. This is why we call it “the period of concealment.” However, this knowledge was not hidden either from Kabbalists, or from philosophers and scientists. It was mandatory—in order to simply become a scientist, to earn this title, one had to know Kabbalah and study it in the original language.

Perhaps later we will have a chance to talk about why one should study Kabbalah in its original language in particular. Indeed, attributes of the letters, their interrelations, their form, Gematria (that is, numerical value), and sequence—all of this represents the transfusion of laws, properties, and functions from one into the other. Meaning, when a Kabbalist reads a sentence, it is not just a sentence for him; instead, this is an order of performing a certain action by certain forces. He looks at the letters and in their combination, in their possible rearrangement, sees a full set of some serious action.

Kabbalist and Kabbalistic Text

In general, a Kabbalist, seeing a Kabbalistic text, through these words, goes inside, as we have talked about already. Here in the drawing, we discussed that seeing the objects of our world, a Kabbalist penetrates through these objects into the properties, into their Upper properties, their Upper forces that rule over these objects.

So, reading a Kabbalistic text, we emotionally—with the sixth sense—delve into this Upper World and begin to feel how these forces act upon us. It follows that a Kabbalist who reads these lines feels the Upper World.

This is similar to a musician looking at the score: for him, this music is singing. He sees “warms,” some dots with some sort of “tails”—this is how it seems for a regular person. Meanwhile, for him, this simply turns into a language, all this is singing inside of him. He sees structure, movement, a transfer of information. The same happens with a Kabbalist: reading these words and expressions, he lets that act of creation go through him, he exists at that level. He as though becomes a lab in which these actions are now taking place.

Therefore, attainment of the Upper World is sensible attainment, through the sixth sense, and at the same time, it is very clearly attainable, scientifically evaluated, one can measure it, define vectors. This is perhaps similar to when we, say, see a certain picture on a computer screen—beautiful flowers, meadow, sun, something that evokes feelings in us. However, at the same time, a person who understands what kind of picture this is, can trace in it a certain combination of definite vectors—electrical, informational—that build this picture for us.

Thus, Kabbalah talks about these vectors, while a Kabbalist, understanding the combination of these vectors, perceiving them through the combination of letters and graphics, reproduces this picture. The Screen exists inside a person. This is why the sixth sense is called “the Screen,” since a Kabbalist senses the picture of the Upper World in it.

Disappearance and Appearance of the Sixth Sense

The sixth sense—it disappeared with the destruction of the Second Temple. Only Kabbalists retained it—individuals who attain the Upper World. This is what we saw from the above sayings.

In our time, the method of creation of the sixth sense—Kabbalah—has been disclosed to the entire world, it is now open to all. This is why we see and feel, and suddenly hear from all sides: “Kabbalah, Kabbalah, Kabbalah.” People subconsciously (subconsciously, without understanding this) are becoming interested in this ancient teaching that originated from Adam. Unconsciously, inside of their souls, they feel that here lies their salvation.

This is because, by attaining the Upper World, seeing the entire palette of its forces that interacts with us, the entire picture of creation, absolutely all of us would become righteous. We would simply act correctly. We would not be able to inflict harm to ourselves, because all of this will be clear und understandable. This is why there is no other method, no other means for surviving in this world, but to show to the entirety of humanity: “Look, people, what kind of world we are living in!” and, based on this, we will naturally start living and acting correctly. Hence, Kabbalah, now in our time, is being disclosed as the necessary, vital method.

About the Kabbalah Academy

For the most part, modern Kabbalah is developing in the Kabbalistic center which I opened while my teacher, the great Kabbalist—the oldest son of Yehuda Ashlag (Baal HaSulam)—Baruch Ashlag, was still alive. Baal HaSulam’s son practically inherited the spiritual heritage of his father, conceived his spiritual degree, his method. Over the last twelve years of his life, I was his secretary, disciple, assistant, and helper. I wrote my first books while my Teacher was still alive; and I also opened a Kabbalistic group back then. When he left me, I continued to develop the method that my Teacher passed onto me.

Today, we have a huge organization that includes hundreds of thousands of people from different countries who study Kabbalah according this modern method. Currently, another method simply does not exist. There are more ancient Kabbalistic books, but the modern person cannot understand and realize anything written in them.

The books left to us by Baal HaSulam and my Teacher are the fundamental, main, primary resources for modern Kabbalah. Through their study, any modern person can master the method of creation of the sixth sense, start to develop it and, accordingly, penetrate the area beyond the reach of our five senses.

This resembles a three-dimensional, stereogram image. You know, there are pictures that look just like a set of some simple strokes, however, having a closer look, or, on the contrary, refocusing your vision in a certain way, you enter inside and suddenly begin to see a three-dimensional image. So, Kabbalah is the sixth sense. It helps you to refocus, to temporarily get rid of the five senses, and penetrate through matter. Through its depth, you see further. This greatly resembles attainment, a correct look at such a stereogram image.

Thus, on one side, our Kabbalah Academy is engaged in the development of this method. We constantly publish new books (in nine languages). Our Kabbalah site is the biggest, most informative portal in the world. It received the prize of Encyclopedia Britannica, and it is open and free for all.

We published a big number of books, and each year, as we perfect the Kabbalistic method, we constantly release new editions, new books, and pamphlets. We hold scientific conferences. We held a few in Russia. Just two months ago we came back from the United States. We held a conference in San Francisco with prominent American scientists, physicists, mainly quantum physicists, very famous people. In a month, June fifteen to twenty, I will have to go to the United States again to participate in another conference.

In addition, today we have many branches around the world—both for virtual and face-to-face study. We write books together with other scientists. Currently, I am writing three books in Russia with Russian philosophers. I am in the process of writing four books with the American scientists—with one philosopher and three physicists.

There will be a big conference with the participation of Nobel prize winners sometime in December here in Israel, dedicated to the issuing of “Kabbalah and Science.” Currently, there is still a certain problem in finding the “meeting point,” in finding a common language between the Science of Kabbalah and academic science. We are yet to develop such a language, but this is problem of a practical nature. It is already identified as a problem that we must resolve, so that we can solve the crisis in science itself, in all of its spheres: in natural sciences, in culture, and in everything we call “social sciences.”

We produce films, make compact discs and DVD’s, video, and audio media. Our studies here in our center consist of daily three hour lessons, and are broadcasted on a local channel in Israel. In addition, four times a day, they broadcast our half-hour informational shows called “What is the Wisdom of Kabbalah?” We prepare special films for that. We have a very big, serious video department that is working on this.

In addition, our daily lessons are broadcasted via the Internet to all countries of the world. They are simultaneously dubbed into four languages or six, maybe seven languages, depending on what shows these are. This is usually Russian, English, and frequently German, Italian, and Spanish.

A great number of people turn to us from all over the world to buy books and cassettes. More and more, this science is reaching the farthest corners of the world. Say, as of today, during the last month, we signed the contracts with an American book publisher and even a Taiwanese publisher about translating a book—my main, popular book—into Chinese, for circulation purposes in China.

That is, this is reaching such distant places today, and we feel the need for Kabbalah so widely that you and I, I suppose, will witness—I hope that all of us will witness how people who look through this world into its higher levels improve.

Deep Into Kabbalah

Naturally, our viewers may wonder, they may ask: “What should I do if I want to know Kabbalah a bit deeper, become more interested in it? It is quite possible that it answers some of my questions, helps me to develop some faculties? I will become a better specialist in my profession, I will be able to understand and better know the world I live in. It will help me solve some personal crisis, will free me from bad habits, for I will see their horrible consequences on myself more deeply, and thus will find the strength to distance myself from bad things, and so on. Meaning, perhaps this teaching will be useful to me. Where can I find out and learn more about it?”

In general, how do we teach Kabbalah? What parts does it consist of? Kabbalah basically consists of two parts (Rav is drawing): the first part is called “Inner Reflection,” and the second part is “The Structure of Creation.” We study both of them simultaneously. “Inner Reflection” is directed at developing a Screen inside of a person. It has to lead to the appearance of the Screen in him, while “The Structure of Creation” has to ultimately explain the structure of what he is attaining.

Meaning, on one hand, I study a certain object, I study it in advance: what does it consist of, what are its forces, properties, dynamics, and so on? This is on the one hand. However, my study is purely speculative, or I would say, not speculative, but rather, it is a theoretical study. I study what Kabbalists write in their books. Let us say, this is theory.

At the same time, through inner reflection I create a Screen in myself—the sixth sense—whereby this theory turns into practice for me. I come to a point when I attain. I sense that which I study in “The Structure of Creation.”

Basically, the Wisdom of Kabbalah consists of these two parts. In reality, it is divided into a great number of sub-sections. That is, one can say that all the sciences, which we developed, created in our world—biology, physiology, medicine, music, philosophy, mathematics, physics, chemistry, and so on—absolutely all sciences with the help of which we know, with the help of which we attain, thanks to which we get to know, feel and express ourselves—all of these sciences, that is, in principle, both art, and all social sciences, have a Kabbalistic foundation. Thus we can talk about Kabbalistic biology, Kabbalistic geography, Kabbalistic physics, chemistry, and so on.

Kabbalistic Geography

For example, Kabbalistic geography is a very interesting topic. The Earth on which we exist has a surface. From above, various forces act upon the surface of the Earth, and these forces—spiritual forces from the Upper World—change. About what does Kabbalistic geography tell us? It tells us through what properties the Upper World influences each point of our world. Meaning, what are the qualities of the Earth in each spot of the planet. And we see that it indeed has different qualities. People who live in China even have a completely different physical appearance than those who live in South America; they have a different mentality and character. Why? Are we not all the same? It is because different forces act from above.

Kabbalistic geography tells us about what forces act upon the Earth, as well as how their gradual change causes corresponding changes in the history of humankind. This is already Kabbalistic history—how the external forces change and activate human masses? Why do geographical and scientific discoveries all of a sudden occur? This is all the result of the Upper Forces’ influence, the consequence of them coming closer to us.

Benefits of Kabbalah Study

For a regular person, Kabbalah studies bring discoveries that are utterly unexpected: one suddenly starts to realize how everything suddenly comes into being. Even more! Since everything that exists in our world descends, as we discussed already, from the Upper World, the structure of men and women, the appearance of children, of descendents; why people develop in this way, why society develops in this particular way, why we are created in this manner—everything that descends from the Upper Forces that act upon us.

We study this in our Kabbalah course, in our main source—Talmud Eser Sefirot, in Parts 9, 10, and 11—that talk about the structure and influence of the forces that, in our world, result in a male or female body, and why they have to produce descendents in this manner (it happens at the still, vegetative, and animate levels). Meaning, in this way, we understand what we consist of, how we function, what compels us to act in a certain manner, what is the basis of our relationships with each other, between sexes, between us and our children, and so on.

In other words, knowing these laws, suddenly, in the simplest fashion, helps us to see a correct solution for the pressing social problems.

Kabbalah and Humankind’s Path of Development

Kabbalah talks about the evolvement of society, about the evolvement of social formations: how, from what formations humankind must evolve, say servitude, ancient, or communal formation until its perfect state. Kabbalah tells us how humankind must pass through all these states.

Humankind has already passed through many of these states, and did so forcefully, in pain. This is because each state transforms into the next one, following the dialectical “law of negation of negation”. That is, only if a given state becomes unbearable, does humankind come out of it, and the next formation, the next social order is born.

We now exist in a state that is also becoming unbearable and disturbing: terror, drugs, family disintegration, and the dissolution of social relationships. The entire world is turning into a small global village, whereas the interaction between various parts is reaching extremely intense levels, and an explosion in some place suddenly makes an impact on the entire world.

So, the Science of Kabbalah tells us that we should not wait until, existing in our current state, we too are forced to move onto the next condition, to be forced to the next social formation by sharp compelling forces. These forces will be horrible—it could be a war until total destruction.

Thus, we need the Wisdom of Kabbalah, particularly in order to reveal the forces acting upon us, to see this future picture both in its good and bad realization, so that this way, we would be able to avoid the bad version, the bad scenario.

From my meetings with psychologists and sociologists, I see what surprising solutions they draw from our casual talks at the lobby of some scientific conference, or during our meetings, and so on. Meaning, the Science of Kabbalah, explaining the overall creation, is, in principle, necessary for each person in particular, and for all of us together.

Now we are, in fact, talking about the Science of Kabbalah and the rest of the sciences, or the Science of Kabbalah and how we can avoid global crisis. However, what does Kabbalah do for a regular person? For a regular person, it helps one to understand, that in the course of one’s existence, the person passed through many, many, many lives: one descended into this world, as if appearing in it, was born and left again, was born and left our world again, and so on.

How Many Times Does a Person Have to Descend into Our World?

Until when, how many times does a person have to descend into our world? —Until he, revealing the Science of Kabbalah completely, transforms himself into a correct being—a being who acts correctly due to a complete revelation of creation. He has to reach, to come to this state, and then we will not have to descend to our world again.

That is, here, the Wisdom of Kabbalah talks about the state in other dimension in which a person exists before being born into our world, before five senses manifest in the person, and the state that one enters after being in our world in each historical moment, in each of one’s incarnations.

The Wisdom of Kabbalah also tells us about the attainment of the world. What does “the world that we attain” mean? After a person reveals the entire creation and ascends to this most perfect of states, he no longer comes back into this world. Is this the goal of his creation? Yes.

What does it mean, to be in our world or to be in another condition—outside of our world until one’s birth or after one’s death? Meaning, we appear in our world, and our biological body emerges. We exist in this biological body within our five senses, for a given time—say, seventy years. After they pass—the body dies.

Our inner essence (you can call it “soul,” in Kabbalah, it is called “Kli”—a vessel), remains in the same condition. That is, the soul (let us call it “soul” after all) acquires a material shell, and later loses it. The entire reason for which the soul descends into this world and acquires a bodily shell is that we, through the five senses, acquire the sixth sense and thus attain the Upper World, while being in our world. In this way, our spiritual structure called “the soul” becomes perfect.

This is discussed extensively in the Kabbalah course called “Reincarnation of Souls”: why each has particular incarnations? Who were we in previous incarnations? What following incarnations are prepared for us? Do we have to go through them or can they be somehow avoided?

In general, how can we understand the existence outside of our body? When a Kabbalist feels the Upper World through the sixth sense, he feels the condition of the soul outside of the body. That is, because a Kabbalist has acquired a sixth sense, he feels the world, the state that is usually felt after one dies while existing in our body.

So, in such a case, passing from the earthly life to life outside of the body does not represent any tragic metamorphosis for the person; one simply exists in these two states and later, if needed, descends into this world again to complete the so called “correction.” For this person, both birth and death exist together in absolute inner harmony.

This is the same as a person who changes his shirt in our world: relative to the soul, a person who attains both the soul and the body feels that his body is the outer shell for this soul. It is difficult to talk about this because people have very strange, wrong ideas concerning all this. A person needs a certain methodical tuning to correctly understand and perceive these categories. This is not what one usually understands by the words “body” and “soul.”

The Corrected State of Humankind

How can we explain the state which humankind reaches after it fully acquires the sixth sense—a Screen—and sees, perceives, and exists in the right universe, in the true universe, and acts correctly? Naturally, humankind thereby corrects itself and comes to exist in general, full spiritual scope, which is realized as infinite, eternal, and perfect.

You may ask me: does the Earth disappear or not? Do we disappear from this Earth or not? Are we born here again or not? In general, does our Universe disappear or not? Here we have very big and serious questions: Who are we? What is the Universe? What is the perception of where we exist, in what scope, what dimension?

Therefore, the next question that we evidently will have to answer is how do we perceive ourselves and the world in which we exist.