The main problem of humanity is re-education to understand that we don’t control what is happening; we are within a system that reacts precisely to all of our thoughts, while our physical actions don’t arouse any response from the system.
A person must be presented with the fact that he influences the system of the forces of nature through his thoughts and intentions, while his future depends upon a response from the system. A person must be placed in frameworks like these, in such a network that he will always understand that only the right influence through intention and inner effort is what builds his future.
What I yearn for in the present determines my situation in the next moment. And if I accept the system of creation as unified and integral, then through my intentions I influence the state of all of humanity, I manage the state of all of humanity, and it influences me. This means that just as I relate to what is happening now, so in the next moment there will be a way for me to adjust to it. And intention is the main means for discovering the true picture; it is designed to detect my unity with the system of management that includes everything that exists. In the meantime, it is only a feeling of unity in the world. But to the degree that the circle of my field of vision expands, it will include within it all the rest of the worlds as well.
From here it becomes clear that the main problem is to put the person before the fact of his permanent influence on the natural system, on the system of management, the system of cyclical connection. Moreover, this system must be perceived by the person as “still,” and revealed within it are all of the laws about which the wisdom of Kabbalah speaks. It is “still” in the sense that it lacks change, “He hath made a decree which shall not be transgressed.” (Psalms 148:6). But when we are talking about this system, we explain its actions in “human” language, as it is said, the Torah speaks the language of the people, projecting onto it our feelings, the system can be compassionate, angry and so forth, but it is said this way because that is what a person understands, a person “humanizes” nature, creates its image and that of the Creator correspondent to him, as a system that is like him with which he has a mutual connection.
This is even though it is completely incorrect to attribute human characteristics to the Creator. This is also dangerous because this distracts a person from cooperating with the system, with the Creator, correctly. A person begins to think that the Creator can also be changed, like he. That is, a person perceives the Creator as being like himself, as someone who chooses to respond and to act, as existing in a framework of freedom of choice. But there is no freedom of choice in the higher system!
It is written, “I created everything that exists according to law. This law is called by My name, you call Him “HaVaYaH.” I created everything through it and you discover Me through it.” This is referring to the four letter name of the Creator, which are the five phases of development of the Direct Light (including the root stage), 0-1-2-3-4 (Shoresh, Aleph, Bet, Gimel, Dalet).
And we must understand, that nothing changes here. To speak about the Creator means to speak about nature, to speak about the only system that acts according to a particular law and can never be changed, changing those laws, that system of management, “He hath made a decree which shall not be transgressed.” So it is said: “The Creator is merciful,” “the Creator changes,” but to expect changes from Him is a person’s biggest mistake.
A person is given the possibility of choosing the proper way for his development, the “way of suffering” or the “way of Torah.” The choice of the right way for development doesn’t conclude by providing a distance from suffering, as we subconsciously awaken to our nature as suffering becomes only a sign that I am acting and developing incorrectly. Whereas advancement requires not “suffering,” but being directed towards “fulfillment of others, the Creator,” and it is up to me to change myself so that through these activities suffering becomes pleasure.
And where suffering is discovered in acts of bestowal is where I can ask the Creator (the Light that Reforms) to change my characteristics so that bestowal will become happiness. But even in this case I ask for happiness not because I want to feel happy but because I want to make the Creator happy, to become adjusted to the system. Then my movement and progress will be correct. And this is where the problem begins: What is more important to me: my sufferings or giving contentment to the Creator and working in a group?