Opinion: (M. Delyagin, Director of Research, Institute of Globalization Studies (IPROG), kapital-rus.ru): The world financial crisis is merely an external manifestation of humanity’s integral transformation toward a radically new structure of human society.

Information processing technologies gave rise to a small group of managing elite. Consequently, 70% of the population are unneeded and have to be utilized either physically or socially. Global communication has created the most profitable business: shaping public opinion. This qualitatively changes the character of human development: While previously, over the entire course of human history, humanity grew by reforming the natural environment, today it is beginning to feel the necessity to change itself in order to survive.

Therefore, all previously developed sciences existing up to this day not only will be unable to assist us in our subsequent evolvement, but rather will hamper it, as pertains to the whole humanity. In fact, today it isn’t the world that needs to be changed but man himself, which signifies dismissal of science and technical revolution.

Simplified communications erode the system of government. The world’s civil society is called to constrain the world’s government. Global advertisement has imposed on humankind the desire to strive for high-grade consumption, which resulted in tension, terror, and migration.

The depth of the world financial crisis is underestimated due to the lack of understanding that the old paradigm of global evolution has run its course. A qualitatively new world financial system is due. Humanity’s integration has surpassed the capacity for controlling it and it demands to be stepped back and restored to manageability by simplifying the process of its development.

We are called to intellectual revolution, to form a new type of consciousness, which will bring humanity out of stalemate not by extinguishing its part, but rather by facilitating collective progress.

In the new era of human development it is necessary to do the following:

1. Comprehend the essence of the new stage of humanity’s evolution;
2. Define the model of the forth-coming human development;
3. Identify major issues (challenges) requiring a solution, which will shape the progress of human society within the parameters of this model;
4. Work out specific guidelines and rules for international organizations, governments, and businesses;
5. Form and aim public opinion and that of the elite toward harmonizing human development in the new evolutionary setting.

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Question: I don’t understand how the future differs from the past, making us unable to control it and find a solution for the crisis and the correct course of development?

Answer: Man has always been going through changes (evolving egoistically), and then, based on these changes and in accordance to them, he was adjusting the environment “to suit” him. But today, he has stopped evolving egoistically; man’s gradual egoistic development has finished. Hence, he will stop reforming the surrounding world.

From this point on, the movement will be “inverted.” At present, nature, the surrounding environment, is changing: It presents itself to us as an integral, global system and forces us to adjust ourselves to it, to become connected with the entire world as its integral part.

In other words, the phase we have entered is not that of the involuntary transformation of human egoism that dictates to man how to reform nature “to suit” him. Rather, it is man who must change to align himself with a new situation in which nature changes “before his eyes.” This reads a change of the paradigm: If previously we didn’t take part in our internal transformations and kept altering the environment to suit our egoism (we made it serve our needs), today it is the surrounding world which is transforming and forcing us to change to fit in.

This movement is inverted: not from man to the surrounding world, but from the surrounding world to man. That is, as it undergoes change, the world, the natural environment, will make everyone and the entire humanity change accordingly.

Humanity will have to reform itself, meaning to correct itself to be in line with nature. This has never occurred before. Man never took nature into consideration but altered it according to: “Our goal to take everything we need from nature,” that is, to make it serve our ego.

And now, humanity will have to change rather than change nature that surrounds him. Thus, man must begin to attain nature, “see” it first, and then think how to be in harmony with it. Nature is, in fact, the Creator. Therefore, we arrive at the necessity to attain the entire nature, meaning the Creator, by reforming ourselves “to match” Him.

This is the point of no return we call “a crisis.”  And we won’t come out of it until we understand what this new paradigm of our existence is all about: not to change the world to suit us, but to change ourselves to fit the world.

Should we continue making attempts to alter nature to serve us, we will place ourselves in opposition to it. In the end, nature will “break us down” by putting us through horrible suffering.
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Everything depends on the creature’s desire. Everything around us remains in an invariable state: We are surrounded by the Light of Infinity, the Creator, nature. It’s not important how we call it; it is the perfect quality of bestowal and absolute love reigning in the world and filling up everything with itself.

However, we will not be able to reveal this upper Light, the Creator and His relationship with us, without possessing the right tools, the right desires, Kelim (vessels). That is why the entire method of the science of Kabbalah consists of how to make yourself worthy of sensing the Creator.

The Creator is always kind and embodies good, bestowal, and love. The greatest pleasure of all is to feel His love toward us. The only problem is that this can only be felt within the desires of bestowal because by coming in touch with the egoistic desires, this perception disappears immediately.

So, it turns out that from my side, the only vessel worthy of revealing the Creator’s relationship with me is the fear that I may not be able to receive His love toward me and answer it correctly. If His relationship toward me is to be revealed—and this is the only pleasure which really exists in nature—then I will have to be ready to receive it in the vessel called “trembling.” I am afraid of using this love for my own pleasure, enjoying it egoistically, and instead, I want to answer Him with the same kind of attitude.

This is called trembling because I must be afraid of the fact that at any given moment, my relationship may be ruined. It may be turned around, and instead of thinking of Him, I could begin to think of myself.

However, my ability to always remain as loving toward Him as He reveals Himself to me depends on His influence upon me, meaning that my feeling this fear or not depends on the Creator. I ask Him to give this to me; this fear is my main concern. As soon as I achieve the right fear in the right form and am strong enough, I will immediately begin to feel His relationship toward me.

It is as if I keep increasing the voltage on a lamp until it finally lights up! From that moment on, we can see it shine. In the same way, we are located in an ocean of love and bestowal coming from the side of the Creator, and the instant that the condition inside of me called “fear” is implemented at the right level, I will begin to reveal the Creator’s love inside of my trembling.

Both of the following conditions depend entirely on Him:

1. The creation of the vessel that ensures this fear in me. Otherwise, I cannot be sure of myself. In this sense, I am completely dependent on His help called the Light that Reforms;
2. The fulfillment, the revelation of His love toward me, in such a way that I accept it when it is revealed and relate to it correctly. I don’t want this love to spoil my response to Him so that I would suddenly fall into egoism.

It turns out that in building the vessel (desire), in its fulfillment, and the result of its fulfillment, I absolutely depend on the Creator. In order to reach adhesion with Him, I need the fear from which my spiritual vessel is built, reception of the Light, and the results of this reception.

If I concern myself with implementing these conditions in the right form relevant to my level, I will reach adhesion as a result. I will create the spiritual vessel and receive fulfillment into it. This is how we reach the goal: adhesion with the Creator.
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From the 1st part of the Daily Kabbalah Lesson 7/6/2011, Shamati #38

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Baal HaSulam, The Study of the Ten Sefirot, Part 1, “Table of Questions and Answers for the Meaning of the Words“: Question 39: What is the Middle Point (Nekuda Emtzait)? This is the name of Behina Dalet (phase four) in Ein Sof (Infinity). She is named after her unification with Ohr Ein Sof (the Light of Infinity).

We begin to perceive ourselves, our existence, only after having reached the fourth phase. This is because we can only feel our own being in contrast to its opposite: the upper root.

This feeling is revealed at the last, fourth phase of the fourth phase (Behina Dalet de Dalet). This is because the fourth phase is the desire to enjoy starting to get to know herself. All of the previous phases have to be revealed inside of her.

Phases zero, one, two, and three are separated from the root and build themselves inside of the fourth phase. The last, fourth phase gathers up the experience of all of these phases and reveals herself and her relationship toward Him, that is, attains what the upper one is doing with her, relative to them.

This fourth phase of the fourth phase discovers herself as the desire to enjoy. In her upper part, she comes to the understanding and attainment of the root, while at the bottom part, her own relationship, the reaction to the revelation of the Creator’s relationship to her, is already apparent. This reaction is the feeling of shame that makes her perform the First Restriction (Tzimtzum Aleph).

As it is written, this phase is called the middle point (Nekuda Emtzait) “after her unification with Ohr Ein Sof (the Light of Infinity),”  meaning that all of the Light of infinity is revealed in her before she feels the shame and decides to perform the restriction.

All of this is concentrated inside the fourth phase (Dalet) at the borderline where her upper part ends. In this part she senses the Creator’s attitude toward her and thus cleaves to Him, meaning that she is included into Him and annuls herself before this Light, the Creator’s love.

This happens exactly at the border, after which the lower part and a new revelation begin. In the state of her merging with the Creator, where she attains her full unity with the Light and loyalty to Him with all of her heart and soul by virtue of her nature, at the very depth of this unity, she suddenly discovers a quality in the Creator to which she cannot connect.

This is because now sbe is not connected to the Creator Himself, but to the fulfillment that she is receiving from Him. That is why she feels their connection as an imperfect one. There is one more quality in the Creator, the quality of the giving one, and she is not able to connect to this quality. That is why she begins to feel shame. In the very depth of her connection to and dependence on Him, like that of a baby feeding completely from the mother, she discovers that He is opposite to her.

This arouses terrible shame inside of her because she is located right inside the Creator, in the closest connection to Him. This feeling of shame builds the four reverse phases when she decides what to do with this discrepancy and comes from the root of feeling the shame to its fourth phase, to the decision to restrict herself and not receive the Light anymore. Now, she begins to search for how to merge under the conditions of equality and similarity of qualities, and not by restricting herself and becoming one who is fully receiving.

This is the middle point, the one that was completely merged with the Creator before it started to burn with shame and all subsequent actions took place.
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From the 3rd part of the Daily Kabbalah Lesson 6/27/2011, Talmud Eser Sefirot

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Dear Friends, please ask questions about these passages from the great Kabbalists. The commentaries in brackets are mine.

Two Ways to Discover the Wholeness

There are two ways to discover the completeness: the path of Torah and the path of pain.
– Baal HaSulam, “The Solution”

There are two authorities in the conduct of development:

• The authority of Heaven, the rule of natural law of development which transforms egoism into bestowal through suffering;
• The “authority of the earth,” the rule of people who have taken the laws of development under their own government, manage their correction, and can free themselves entirely from the long and painful path of natural development.

– Baal HaSulam, “Peace in the World”
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Shamati #21 “When One Feels Oneself in a State of Ascent″
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The Book of Zohar – Selected, Chapter “Truma (Donation),” “A Time of Good Will,” Item 545, Lesson 22
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Talmud Eser Sefirot Part 1 “Table of Answers for Topics” Item 65, Lesson 38
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Preface to the Wisdom of Kabbalah, Item 24, Lesson 17
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“The Arvut (Mutual Guarantee),” Lesson 1
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