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Question: How can we reconcile evolution and Divine Providence?
Answer: Everything agrees in the universe. Everything is controlled, except the freedom of will, in order to accelerate our progress to the extent of our awareness of the laws of the Creator and to follow them voluntarily in spite of our egoism. We are created similar to the Creator, and then in our world we found ourselves opposed to Him.
And to the extent of our voluntary aspiration to become similar to Him, that is, in the property of bestowal and love, in spite of our egoism, we reveal the upper world—the space filled with the revealed force of bestowal and love, the Creator. But all this takes place according to the laws of the four stages of development of the direct Light.
Hence, there are four fundamental constants that build our world. Their numerical values are based on the ratio of the Light and desire and determine the entire structure of the world: atoms, planets, stars, and life on Earth. All the natural systems are the result of the balance of the four interactions:
The structure of any system depends on the interaction of these forces, that is, on the numerical values of fundamental constants; a very small change in them would have made the existence of the world impossible. It is absolutely unbelievable that such an incredible match could be the result of chance.
To survive, a human being requires special conditions, and any changes of the numerical values of the fundamental constants would rule out the existence of life.
Thus, in his spiritual progress, a person must follow the rules of the relations of Light and desire, and then, they will reach their unity, and a person will feel the manifestation of life in their unity (similarity). Thus, in the four-stages (alphabetic) of the distribution of the Light (the Name of the Creator), physics, evolution, and upper governance agree.
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Shamati, Article 159: It means that if Israel are under the dominion of a certain nation, that nation controls them and they cannot retire from their dominion. Thus, they tasted sufficient flavor in that work and could not be redeemed.
So what did the Creator do? “The king of Egypt died,” meaning they had lost this servitude. Thus they could no longer work….
Is it good that Pharaoh died? After all, he brought the children of Israel closer to Holiness by forcing them to fulfill two discernments within them. On the one hand, they had pots full of meat, but on the other hand they were slaves.
If we don’t think about spirituality, then we forget the slavery and don’t feel that we are slaves. You work for your ego and you make good profit. Slavery begins when despite that the pots are full of meat; you feel that you have no spirituality because you don’t attain connection and love, the opportunity to exit the ego.
Slavery is felt only when you have two points of discernments: on the corporeal level everything is fine, but on the spiritual level, there is nothing and there won’t be anything. In this case it is called “slavery,” the domination of matter on the spirit. The Creator hears us only when we connect among us and begin to separate corporeality from spirituality, and see that we have to look for the spiritual point in the connection among us.
This is why we are called “the Children of Israel” and “brothers sitting together,” those who feel themselves as slaves in Egypt who don’t have the power to attain connection. At first everything seemed possible, was good and wonderful. Then the troubles began and we see that in different groups. This is the second stage of the slavery in Egypt, in which the Children of Israel groan from the hard work. They cannot connect, but instead of escaping, they continue to work on connection.
If a person doesn’t leave the group because of that, but continues to hit on that one point, trying to achieve connection, then eventually he despairs and cries out because he lacks the powers. If we are connected, we receive a vessel to discover the Creator, but we can’t create it by ourselves because a person can’t achieve spiritual actions by himself.
Then we groan from this work, which means that we understand that we need the help of the upper force. Only it can correct us and connect us. This groan is already a salvation, the great revelation of “there is none else besides Him,” and that only He can connect us. We have attained the desire to connect by our work when we understand that this is the only thing we need without any tempting corporeal conditions, no matter what they may be.
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From the 1st part of the Daily Kabbalah Lesson 4/8/12, Shamati #159
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Question: In the course of people’s interactions some strong emotions may arise. They can be positive as well as negative. How and where should one realize these emotional states should it happen in the group or elsewhere?
Answer: One can realize his or her emotions however one likes as long as they stem from an integral worldview. If they do stem from an integral worldview, then that person can’t afflict harm to another. That person may speak up or shout out something abrasive when he sees a negative action or a result, but he won’t cause harm to another.
Question: If someone has an outburst and says some hurtful things, is it better to reconcile immediately or to give it some time?
Answer: It’s impossible to smooth everything over immediately by saying let’s shake hands and hug. This has to be clarified. It’s quite possible that each one of us has the right to blow up and the rest have the right to get upset. All of this is correct and normal. This happens with our children whom we love so much, but at times their behavior is so unbearable that we just can’t stand it. We observe this in animals as well, when a mother will thump a baby on the head or give it a box on the ear.
There is nothing to be ashamed of. Within a specific framework outbursts and hard feelings are acceptable. We have to examine these things since we’re still in the process of perfecting the process of upbringing and we haven’t yet reached its final state.
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From KabTV’s “Foundations of the Integral Soceity” 2/26/12
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Question: University studies are usually divided into several stages: first, second, third year, and so on. Should the integral education be also divided into formal stages, like in university?
Answer: By all means because a person has to see the stages he goes through. It spurs and motivates him, and it is absolutely essential.
On the other hand, during the studies we should constantly speak about the fact that everything is based on changes, self-transformation, self improvement, and the convergence between us and nature so that human society will also become integral, equal, and closer in its mutual cooperation, like all of nature. So people should understand that this is actually an infinite process, like life itself.
Eventually, a person begins to feel the infinity, the eternity of all of nature and gets closer to it more and more. He begins to feel that he is peaceful like all of nature and is able to bestow upon it his desires and thoughts because he starts getting in contact with it. This contact is felt in a person very clearly: He sees how he influences the world around him, even at the still level, not to speak of the vegetative and animate ones.
Our role is to reach a state when we as if influence nature by our desires, thoughts, and intentions and bring ourselves to absolute balance, to absolute comfort with the world around us. As strange as it may sound, when a person actually feels himself in harmony with everything that exists, the sensation of life and death disappears.
People have a certain discrepancy in their understanding and awareness of what life is. If we offer them an idea about it, it will gradually sink into them, and they will begin to understand that our movement towards balance with nature provides us with something supernatural, and not just some comfortable existence and a chance to multiply.
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From KabTV’s “Foundations of an Integral Society” 2/26/12
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Question: What is the role of religion in the integration process, and is it possible to integrate all the world religions together?
Answer: I began my life as a specialist in biomedical cybernetics. Then I got my PhD in philosophy, became a professor of ontology and theory of knowledge, which is what I’ve been doing for many years. I don’t see any connection between religion and the integration method we’re talking about here.
Generally speaking, religions talk about the need to become integrally connected to others, to live a good life, be kind to others, love one’s neighbor, etc. But in truth, they only talk about it, and nothing ever gets implemented. Moreover, religions are full of various rituals and blind faith, all of which is absent from our method. It addresses the person, all people in the world, because all of humanity is integrated and interconnected.
Therefore, I don’t think there’s room here for religions. It’s everyone’s personal business, because religious persuasion doesn’t hurt or oppose our method in any way. Hence, you can be an adept in any religion and practice integrated upbringing at the same time.
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From the Vilnius Convention 3/22/12, Preliminary Lesson
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Question: How many teachers should there be in an integral study group? Who should they be: men or women?
Answer: There should be at least two or three teachers in an integral study group. They can be both men and women, depending on the group. We should take into account the mentality of the people in the group, their social status, the level of equality in the society they live in, and how they accept this fact. They can claim that in their society everyone is equal, but it may actually not be so.
In Russia, Europe, or America the mentality is totally different, and people have different opinions regarding this question, although it also depends on the social class you are working with. So everything should be taken into account. It may very well be that in certain groups the teachers should be only men and not a man and a woman.
Possibly, an instructor who is employing different games and examples should simultaneously undergo training in education and upbringing, as it is usually done in psychology and psychiatry.
It depends on a case-by-case basis, and it can be so specific that the right people need to be picked for every group. You may purposefully go to a certain business or neighborhood, to public places, clubs, and so on, let a great number of people “pass through you,” and thus form the groups.
You have to create some “inspection body,” meaning experts who would quickly identify different types of people, classify them, and place them into groups. It is a very special occupation.
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From KabTV’s “Foundations of an Integral Society” 2/26/12
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