Question: Which desires are we supposed to reveal when we connect? Why do I need to see the desires to receive (AHP) if I am not able to use them?

Answer: Every one of us is like a cogwheel—saw-toothed. My desires to bestow, Galgalta ve Eynaim, are inside the wheel, and the teeth on the outside are my desires to receive, AHP. I connect with others through these desires to receive.

I only desire bestowal, Hafetz Hesed, within my Galgalta ve Eynaim. In other words, I need nothing, and there is nothing I could do with it.

The Galgalta ve Eynaim is the condition of my presence in the system without causing it any harm. I possess this power of resistance against my egoistic desire.

The Galgalta ve Eynaim are not just small desires of small power, (Aviut 0, 1, 2). They represent the fact that I can provide all of my 620 desires with an intention for the sake of bestowal, like Bina. I do not work with these desires, and I do not wish to use them for my own sake.

When I make a calculation for my entire vessel, desire, without wishing to receive for my own sake, I place a screen, Masach, in front of me. This refers to being inside the desires to bestow, Galgalta ve Eynaim.

This is not a restriction. This is because I simply refuse to receive during a restriction. Here, I feel my 620 desires, and I say “no” in response to every desire because I would rather unite with the upper one. Connection and the group, through which I will attain the Creator, are more important to me. However, I feel all these desires, and this means being inside the Galgalta ve Eynaim.

If I also can work with these desires and connect to the upper one even more strongly, to employ these desires to receive the AHP, the teeth, and use them to grab on and connect with someone, instead of simply not getting in anyone’s way, this means that I work with the receiving Kelim, the AHP.
[61638]
From a Lesson 12/23/11, “Study of the Ten Sefirot”

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Baal HaSulam, “The Freedom“: “Although our strength is not enough to face the first factor, the “source,” we still have the ability and the free choice to protect ourselves against the other three factors, by which the source changes in its individual parts, and sometimes in its general part, as well, through habit, which endows it with a second nature.”

I feel different influences and although I cannot resist them, I can “play” with their “combinations,” “juggle” them and make a decision. But what decision exactly?

Although my actions are artificial, there are different factors that can evoke them. If there were only one factor, I wouldn’t be able to do anything. When there are two factors, I can already direct the ratio between them and influence the balance of power. Thus, I can influence my fate and the changes in me; there is now my “self” that makes decisions.

Here there is a great philosophical problem which compelled people to divide reality into good and bad. One force is inconceivable, unattainable. Only the idea of multiple forces, to some extent, enables people to act and to “juggle” them. Even if people acknowledge the existence of an upper force, they still have a need to believe in different “angels” and “devils” that separately rule under It.

We see that in the spiritual work this problem is solved in a totally different way. A person is under different kinds of influences from the Creator and he can prefer one over another. It’s still unclear how this happens, but we see that the solution for our independent participation in the process is here.

Question: It turns out that I am trying to play with the reasons, although I really have no control over them because I myself am a result.

Answer: I can change a certain influence on me and for that there is another factor. I add my factor to the laws of nature and want to know what I evoke by that. Thus, I can really decide something and learn new phenomena. This can be done by scientific research and by spiritual research; with the help of my factor I begin to study the upper force.

In order to do that I have to be made of two forces, and I have them: on one hand, the ego which is great help, and on the other hand, the group in which the Creator, the upper Light, is hidden. Between them, in the resistance between them, my “self” is born. Thus, I discover the Creator according to how I manage to connect these two forces inside me. I can’t discover Him with only one of them. We need the combination of the two.

The point is that the term “one” is revealed above matter and above the Light. The Light is the measure of bestowal; matter is the measure of receiving, and the Creator above them is consciousness, the thought of creation, and not the duplicity of the forces of good and evil, light and darkness, bestowal and receiving. This isn’t even bestowal, but the desire to bestow that precedes it.

In this desire that are parts that are detached from actual bestowal. I want to reach them, to know who the Creator is, not in relation to me, but who He actually is. In Kabbalah this is called “Atzmuto,” the essence of the Creator, to which we have no access now, although we also want to attain it. This is to where our curiosity is drawn.

So I have to create all the conditions, like in a lab designing a field study. Everything stems from the Creator, but His bestowal surrounds me on all sides. I look for my place, for the opportunity to discover the Creator by this experiment. Actually we always behave this way when we study something new. We only have to arrange everything in its place, to understand what we are dealing with and how we reach the result.

On the whole, behind every experiment we discover an attitude, a formula, and a connection between different phenomena. In addition we discover the logic behind them. These aren’t just dry facts that leave us on the same level on which we discovered them. No, we always look for the reason: why are they connected this way? What forces them to be so? What’s the reason? Behind every phenomenon that I see in matter, I want to see what caused it, the upper part of the Partzuf. I want to know the reason for the data I received; this reason is the actual result of the experiment.

So in my spiritual work I develop a kind of “lab” attitude towards reality. The “lab” in this case is me and the approach remains totally scientific.
[63979]
From the 4^th part of the Daily Kabbalah Lesson 12/22/11, The Freedom”

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Question: What is the purpose of gaining knowledge in the new system of integral education?

Answer: It is impossible to make a human from a student without knowledge. Namely awareness, understanding, and his voluntary participation in the process distinguish the human from an animal. Having received knowledge about the world, he will know where he lives, how he is governed, and how he should act. The goal is to make everyone part of an integral humanity, so that he can see that it is impossible otherwise, and that he must participate in everything together with others and be part of the whole picture.

Even if no one tells him, he will see that there is no other way because we give a person integral education. On the basis of this knowledge, he must gradually come to his own conclusions. And practical training will give him appropriate emotions and feelings, meaning, we will work in parallel with both his mind and heart.
[65207]
From “Lessons about the New World,” 12/1/11

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Question: In our methodology of children’s integral upbringing, there are a few basic fundamental principles: single sex education for boys and girls; younger kids are taught by their older peers; children learn “in a circle” and through discussions. Particular attention is paid to practical, lifelike upbringing as opposed to its abstract part. Are these principles different in any way for adults?

Answer: Practically no, because in this regard we are entirely like children who are about to master something new. We are now starting to reveal a new world, a new life, and a new attitude towards it. We have to change and to reveal a new world for ourselves. We are like children who have to understand this new integral world that is approaching us.

In order to avoid experiencing its approach as the modern crisis, all of our actions should be directed towards entering into a state of harmony with this integral world.

Today, nature is starting to treat us as an integral, interconnected, and reciprocally balanced system in which all parts exist in equilibrium, support, and in mutual concessions. We are the most important element in this system! And for that we need to work on ourselves quite hard and to understand that all of this is not someone’s whims, inventions, or philosophical speculations, but truly a law of nature.

This law gradually and inevitably realizes itself within human society, except we don’t correspond to it. Let’s say that someone is trying to insert us into a circular frame, yet we are a square shape and cannot possibly function within a round framework—therein lies the crisis. Therefore, all grownups will have to sit at school desks again and learn to live in a new world, prepare themselves for it.

Question: You spoke about the fact that based on your experience in children’s upbringing in your center, lessons need to be held in a circle and be videotaped so that kids could later see how they look from the side. This is a very effective methodology. Can you also apply it to adults?

Answer: You can apply absolutely the same methods because age does not matter. The only thing that matters is our status relative to that new world, the new social system that we need to enter. Relative to that we are all children, and we have to study it and gradually transform, shape ourselves to match it.
[64118]
From a “Talk on Integral Education” 12/12/11

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Today’s development of humanity brings us to a very interesting conclusion: If previously we dedicated at least ten hours a day to work, today our attitude towards that must change at its very root. We shouldn’t look for work. Each person has to work only to the extent required to secure a normal and dignified quality of life.

That isn’t some bare minimum, but precisely a standard accepted as necessary. We don’t strive to procure above this level, understanding that this is the only way to enter into equilibrium with the surrounding nature. A balance between the force of reception and the force of bestowal—the amount each receives from society is the amount he gives back to it—balances us, our entire human community, in relation to nature.

As a consequence, a large amount of a person’s time will get freed up. The resulting void has to be filled through achievement of this very harmony. A person has to develop by interacting and uniting with other people. And the fact that seven-to-eight hours of people’s time a day will become freed up and remain unfilled is something that’s been set in motion in advance by nature’s program. It’s not accidental that we have developed our technology, communications, and international trades and services to such an extent that we can, while working literally two hours a day, supply ourselves with all that is necessary.

This is set by nature, and we have to view it as objective reality. The freed time is specifically intended for us to bring ourselves into the necessary balance. Then we will reveal an entirely new level of existence in nature: the level of its plan, the upper governance. We will start feeling the mechanics that governs the entire universe, including us.

We must explain this to people and for some amount of time to lead them towards the new outlook on life. This is the modern paradigm that people need to understand and get used to. They need to change absolutely all of their thoughts, plans, and attitude towards life, the world, and everything else. In other words, the most important ideal, the most supreme value should be “we”—the achievement of unity between us and balance with nature.
[64121]
From a “Talk on Integral Education” 12/12/11

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Question: In the integral upbringing system for children, groups should not be large, only about ten people, two of whom are instructors. Does this principle hold for adults too?

Answer: It’s a lot easier with adults since adults are more responsible people after all. They gladly focus on the instructor and engage in discussions with him. One instructor is quite sufficient for 30-40 people, or perhaps two for 50 people. You don’t need to hold adults together, motivate them, or be playful with them, but just to educate them in form of a game. That’s the first thing.

Second, we do need to understand that people must undergo a very serious inner transformation. It is a tremendous psychological work of a person on his own self; it is his introduction to himself: Who am I? That’s why it is necessary to film him in this game so he could see himself from the side.

After all, we are playing all the time. I represent a certain image that I saw many years ago, adopted it, and am recreating it today. This is how we conduct ourselves. That is clear from psychology. That’s why the most important task in these practical courses is to provide a person with maximally correct assortments of these images that he can copy afterwards.

Based on the fact that one will recreate and control them, he will understand who he actually is because his inner faculties and attributes will constantly reveal themselves relative to the image he is enacting in play. This distance, the delta between who I am and what I am enacting, will help a person to finally attain and know himself. And that is the most important thing. Then he will truly be able to express himself, his innate internal qualities, properties, and talents. And that’s when the world will truly become integral because each person will have an opportunity to express himself.

In addition, we must prepare instructors for the new integral society from each and every one of our students, even the most lagging ones. A person has no right to be merely a passive student and to study only for himself: He must study in order to educate others. He has to feel that to the extent that he acquires that new form of connection among people, he himself becomes an active part of this connection and must necessarily carry it further.

So the students who studied with us for half a year to a year must necessarily lead groups of beginners. At first, of course, they should cover only very limited topics and work along with senior instructors. For them this is absolutely necessary. This is precisely where they develop their skills! This is precisely how the others learn from them!

We don’t need to hide the fact that we are preparing our students to become teachers, and we must place them into an appropriate teaching framework immediately. First of all, this would force them to study the material more carefully and to understand it better. Second, this will develop a tighter connection between them and the others. The most important thing in this entire study is precisely practical activities.
[64245]
From a “Talk on Integral Education” 12/12/11

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Question: What should be the class composition in integral upbringing courses? Should men and women study together, or is it better to study separately, as with children?

Answer: I think that we need to eliminate as many obstacles as we can. And when men and women sit together, as a rule, this leads to additional obstacles. After all, we are all people, and we have normal instincts, but it’s best to eliminate them while we study.

To this day there are many educational institutions in the world that practice single sex education. And practice shows that it is more effective than co-ed. Therefore, it is best to separate men and women.

However, after a certain period of preparation of male and female groups, they need to be combined with the aim of discussing and clarifying common issues together. Then we’ll be able to see how, on the basis of the covered material and having changed and received an objective integral view of the world, they use discussions or disputes to begin establishing a new system of relationships. By controlling one another, they begin to create something common: not a male or female part, but common to all—the prototype of the future integral society.

But here we need to discuss our attitude to children and parents, including several generations, and to clarify, debate, and actualize these things accordingly.
[64115]
From a “Talk on Integral Education” 12/12/11

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Question: During group dynamics and the interaction of people, apart from a kind atmosphere, various forms of emotional tension also arise: hatred and different sorts of conflicts…

Answer: I think that all this will be revealed more and more since in order to bring us to agreement and balance with nature and each other, we will need a continuously increasing egoism—to the extent that we will penetrate into deeper layers of our interconnection with nature. By rising above it and uniting above such great resistance, we can achieve greater pressure, greater emission of energy, and greater revelation of the inner parts of nature.

In our interaction with each other, egoism plays a part of a resistor, electric resistance that stands between us. And the greater this resistance, the more energy is produced there.

Therefore, the revelation of egoism should become greater every time, and the opposition should become higher and more vivid. As we rise above them, we will penetrate into greater depths of nature. This is our instrument with the help of which we will feel the underlying nature due to the emergence of continuously greater hatred, incongruence, and misunderstanding between us, which tear us apart on all the levels and at every occasion.

If we unite in spite of this, our unification above the resistance will become that very instrument through which we will be in harmony with nature. That is, our harmony will be built on our integral connection with nature, whereas the depth of our unification with it, our penetration into it, will depend on the force of resistance that we overcome between us. 
[64333]
From a “Talk on Integral Education” 12/12/11

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Lesson Preparation
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Writings of Rabash “What Is Half the Shekel in the Work”
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The Book of Zohar – Selected Chapter “Beresheet (Genesis),” “The Two Great Lights,” Item 112, Lesson 28
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“Introduction to the Study of the Ten Sefirot,” Item 22, Lesson 15
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Writings of Baal HaSulam “The Freedom,” “For Social Life, the Law ‘Taking After the Collective,’” Lesson 18
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