Question: How should I relate to the fact that there are “flavors of the Torah” that can be revealed and “a secret” that must not be revealed, in my work?

Answer: You shouldn’t worry that you might discover some forbidden secret by chance. You should think about the correction of your desires now. When you correct the desires that belong to the lower part of the Partzuf, then the Light called “flavors” will be dressed in them. In this Light you will be able to understand the head of the Partzuf and will begin to reveal the “secrets.”

The secret is not your calculations in your head about how to fill the “body” with the help of the Masach (screen). “To attain the mind of the Partzuf” is to attain the thought of creation, the attitude of the Creator to us, His intention, and not only His desire to bestow good.

As for now, we don’t have such a mind, we don’t have the vessels for this kind of attainment. You will need to build a new logical tool for decision making, which at the moment we don’t have.

After we correct all our desires and adhere to the Creator, this adhesion will raise us to an upper level about which Kabbalists do not write. The wisdom of Kabbalah only speaks about the correction of the desires that must be made in 6000 years.

During these 6000 years the correction ends and the worlds of BYA rise to the world of Atzilut. Then the world of Atzilut together with the worlds of BYA spread downwards from the Parsa until this world. But they don’t tell us about this in the books because this belongs to the correction of the “stony heart.”

We study about how we have to rise to the world of Atzilut. After all the souls that belong to “Israel” and all the souls that belong to the “nations of the world” who cannot rise by themselves but only thanks to the fact that they join “Israel” (and there are such parts in every person) rise to the world of Atzilut and receive the Light there—this is where our work ends.

When we raise all the souls, until the last one, an upper action, called “Zivug Rav Pealim Mekabtziel,” comes, which is intended from the start for the time when all of the AHP de Aliya rises. Then the Light of Gmar Tikkun is revealed—”Rav Pealim Mekabtziel.” This means that it takes all the desires with all their Lights and gathers them into the whole ten Sefirot, and they spread from the head of the world of Atzilut until this world.

This is how the correction of the desires takes place. But what will happen afterwards? The wisdom of Kabbalah doesn’t tell us. Well, you’ve corrected the desires, what next? You’ve finally fixed the car, where will you go now?

We are only at the beginning of the road; what’s next, we are not told—not because it is forbidden, but simply because it is impossible. We don’t have the mind or the feeling to understand what will happen next. Undoubtedly, however, this future awaits everyone. Our role is only to hasten our development!
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From the 3^rd part of the Daily Kabbalah Lesson 1/10/12, “The Study of the Ten Sefirot”

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Question: When we talk about education for adults, there is a fear that people will accuse us of offering something impractical, too detached from reality.

Answer: I totally disagree with you!

Today’s world and the one we propose are absolutely opposed. We must face the truth! It is actually true. There should not be partial solutions! I cannot create a school half-humanistic and half-egoistic, the way it is today.

When a young child comes to school, he could be beaten and robbed; he could be made into anything, compelled to do anything by force, pressure, influence, and some values. He is forced to be the same as everybody else with the worst examples. He can become attached to smoking and drinking alcohol, not to mention the threat of drugs! School is a school of depravity, a school of vanity! One is driving a car, the other gets there on foot.

All the evils of modern society are manifested in children at school in the cruelest way. We need to fight against this! We should start doing something about this. They are our children!

Since we have become insensitive egoists, we treat children likewise, pushing them away as if saying: “Go to your school. They should deal with you there.”

Instead of raising a child as a normal person and creating a future for him, the next society, we neither create society nor make a person a human being.

It does not matter what will be. That is why we do not want to bear children. We simply exist and go with the flow, which carries us to a huge waterfall, to fall into the abyss.
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From a “Talk About Integral Education” #5, 12/13/11

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Question: In the integral upbringing courses, should we gather the elderly into separate groups or can they be in groups with people of different ages?

Answer: I think that we should match people by age. We know just how much age, differences in people’s mentalities, and their manner of behavior influence their perception.

However, ultimately, everyone should ascend, in mutual support and inclusion, above all emotional, intellectual, or age-related attributes that distinguish them from others. But initially we should arrange groups to be as homogeneous as possible.

Question: Should the instructors also be of similar age and qualities?

Answer: Nature is based on the law of similarity, equivalence, and compatibility of qualities. That’s why in this case we must follow precisely the same principles. That is, we should provide elderly instructors for elderly groups and younger ones for youth groups. As a matter of fact, youth groups can be taught by middle-aged people, but not by old folks, that’s clear.

Everything should be structured so as to exclude from the group anything that hinders a correct, kind, and open perception of the course, and to achieve contact and correct understanding between a group and its instructor as quickly as possible.

Question: For the elderly people, should we also form separate groups for men and women?

Answer: No. I don’t think that people of advanced age have a need for that because they are already used to every kind of communication and it is natural for them. I don’t think we should break their views and build some sort of a team out of them, like in the army or sports.

Interaction among them is built not on competition or some other internal impulses, but on mutual assistance and such. They already have a completely different attitude to one another, life, and the world. Therefore, we understand that this is an entirely different psychology.

The so-called “golden age” doesn’t require the same approach as children and especially adolescents. Among the latter thrives a battle for leadership, understanding, and self-expression, while here we are dealing with a relatively peaceful person. Although naturally, we need to come up with another manner of teaching and presenting our materials for them.
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From a “Talk on Integral Education,” 12/13/11

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Question: Today, several modes of human interaction exist. Generally speaking, you can divide them into two types. One type is when in the process of interaction people develop a need to create some kind of a new project. After they get acquainted with each other, complete a first phase of theoretical education, and unify among themselves, a natural desire arises in them to create some good, kind project that will be useful to other people.

The other type is when people are in the process of solving certain issues in their regular life and then come to the group, receive particular experience, realizations, and support, after which they enter the world again and try to transmit to it the newly received integration experience.

Is it possible to join these two types of people in the courses of integral upbringing for the sake of collaborative actions in the world?

Answer: For the time being we only put such people into groups, which organize joint trips, conventions, and various games. In combining their efforts and material resources, they create a certain prototype of a future society.

It is like a game where in the duration of a few days people unite in challenging conditions set up for them in advance. These conditions encourage them to unite, to mutually participate, to ascend above and exit from oneself, as well as help a person to feel just how much he or she is dependent on others. But all of that is still within the framework of so-called “laboratory” exercises, nothing more than that.
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From a “Talk on Integral Education,” 12/13/11

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Question: Suppose that for some time during the integral upbringing courses people “brew” within the group, studying theory and doing practical exercises. But naturally, a time then comes when a person has to study integrality, to exit into the big world, so to speak.

Answer: For that we gradually begin to merge and consolidate the groups, bring them onto television, to discussions in virtual networks. Integral education, the study of integral connection, continues practically throughout their entire life until one reaches the very last level of harmony in human society and in nature.

That’s why gradual consolidation of the groups requires such a state where a person feels equally included into and connected to absolutely all levels of humanity and senses all of humanity inside of himself. Each one of us feels like we exist within a “round” society, not classified by any levels such as emotional level, IQ coefficient, or some other criteria, in other words, in a society that is independent from any innate parameters that we are not yet able to transcend.

Within an integral society, this mutual inclusion assumes such development of a person that he or she is able to use the mind and feelings of another, and through his attitude towards others this person incorporates himself into them and begins to use these “foreign” resources as his own. In this event, the personal “I” disappears in the sense that a common feeling, reason, and heart arise. And it’s as if a person connects to this total unified virtual image of man called “Adam.” Then all the differences between people gradually level out.

These are going to be exactly the conditions that humanity can only dream about: Everyone has to be equal, everyone has to live in the same conditions, states, and so on. That is, each of us will draw from one single mind and feeling, as much as one is able and as much as one desires.

At the same time, nobody will feel lacking because everything will be provided for everyone—the great mind and the great heart will relate to all.
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From a “Talk on Integral Education,” 12/13/11

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Writings of Rabash “The Prayer”
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The Book of Zohar – Selected Chapter “Beresheet (Genesis),” “Illuminations of Light and Illuminations of Fire,” Item 132, Lesson 36
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Talmud Eser Sefirot, Part 6,  “The Eser Sefirot of ha Olam Nekudim,” Item 1, Lesson 1
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“Introduction to the Study of Ten Sefirot,” Item 36, Lesson 21
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