Everything is ultimately rooted in oneg / pleasure. Oneg is the primary reality of the nefesh. Oneg is higher even than ratzon. To have ratzon he has to have oneg first – oneg gives him existence and place.
There is a debate in the world. “What is the most fundamental tendency of the human being – is it good or evil?” - this debate extends to everything – is the world and creation for good or for evil? Some say the world comes from an evil source – the RAMBAM rejects this entirely – yes there is suffering, yet if you take an expense of time there is more joy than sorrow.
If the whole world was for evil then it would collapse into itself. The principle that the earth is suspended on a thread of infinity, is of such impact that if one would perceive that all is on a finite basis it would be contrary to his soul – a great claustrophobia would result.
The real essence of all existence is infinity. This provides a means for existence to be. This infinity is expressed in the form of oneg. Existence is based on “pleasantness”. Teva ha tov le hative – the nature of the Good One is to do good.
There is a concept that all is an exchange – tit for tat – this is a very narrow and limited perspective. This is not a torah concept. The fundamental reality is oneg / pleasure. One can rise to ahavah be tynugim – reaching a level that is the source of love – love within delight.
Our lives are related to infinity. They have a reality.
There is no structure and map to get there – you reach it through love. Your meditations lead to the love that leads to the higher level. When you reach the love within delight you are “detached from worldliness”. It can even be to such an extent that the soul rises out of the body.
Shem / name is something that on the one hand is superficial on the other hand it can awake a person from a faint. This seems paradoxical. The explanation is that a person to himself is a complete world unto himself and he does not need a name, however the name is how he is know to others.
The reason it can wake him from a faint shows that the main purpose of the neshamah to come into a body is to do something in the world – calling him, wakes him – indicating a greater reality. When he reaches ahavah betynugim it is beyond the limit – he experiences a total reality, not a functioning reality and he doesn't recognize the activity of neshamah in a body – he forgets about a guf. This is the experience of ohr without a keili. Ratzon is also koach makifi, but it also has a funcion – oneg is beyond this.
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