Listen to an Audio Version of the Blog
Download: MP3 Audio
Listen to an Audio Version of the Blog
Download: MP3 Audio
Opinion (George Soros, billionaire investor): “‘The measures introduced by the European Central Bank … have relieved the liquidity problems of European banks but they did not cure the financing disadvantage from which the highly indebted member states suffer.
“‘Half a solution is not enough. It leaves the weaker members of the eurozone relegated to the status of third world countries that become highly indebted in a foreign currency,’ he added.
“Germany he said was now acting as the ‘taskmaster,’ instead of the IMF imposing tough fiscal discipline.
“‘This will generate both economic and political tensions that could destroy the political union,’ claimed Mr Soros who was speaking at the annual press lunch at the World Economic Forum in Davos.
“‘There is a real danger that the euro will undermine the political cohesion of the European Union.’
“Mr Soros said he was not sure whether European authorities had ‘deliberately prolonged the crisis atmosphere in order to maintain the pressure on these countries or if they had been driven to their course of action by divergent views which they could not reconcile in any other way.’
“‘Either way it is Germany that dictates European policy because at times of crisis the creditors are in the driver’s seat,’ he added. ‘The trouble is that the austerity that Germany wants to impose will push Europe into a deflationary debt spiral.’”
My Comment: Only an understanding of universal dependence will lead to the solution at a round table, as in a family, where we need to take into account the needs and abilities of all members as a whole. But for this, you must destroy all the barriers. The EU should unite fully. The risk of destruction promotes this. It requires the will and desire, explanatory work and education of the Europeans in the spirit of unity. Otherwise, Europe will collapse and become reduced to the state of a third.
Our correction occurs at two stages: fear and love. These two stages become realized within us if the Light corrects our desires. This means that we have to aspire toward corrections but we don’t actualize them on our own. Such an approach differs drastically from what we’re used to in this world. In our world it’s up to me to search out the strength and the knowledge that’s needed to realize my plans. For spirituality, however, I have to search out the strength and the knowledge with which I’ll be ready for what the Light is going to realize within me.
On the spiritual path, all of our preparation is aimed at our creation. At each new level we prepare ourselves for a rebirth, thereby getting to know the Creator’s actions and working with Him as His partner. We prepare ourselves for birth and He begets us over and over again. Through this process and through His actions we get to know Him better.
Clearly, on this path we don’t attain the essence of the action that begets us. Possibly by the end of all corrections and after attaining a perfect degree we’ll understand how the Creator operates.
But for now our work consists of preparation. This preparation allows us to better sense and attain the Creator and His work; however, from this encounter we must draw exactly what is necessary for our preparation for the next birth. This is how we advance from one level to the next and this is the only thing that should concern us.
From the 4th part of the Daily Kabbalah Lesson 1/26/12, “Introduction to the Study of the Ten Sefirot”
Question: Why was there a need for the great move of all the worlds, when all the worlds rose together with Adam HaRishon (first man) on the evening of the sixth day of creation, if later on he sinned and fell even lower than the place where he was born?
Answer: After the sin of Adam HaRishon, all the worlds descended to the same place they are now, which is the world of Nikudim. Yet, as a result of all the ascents and descents, the environment where the souls are was created. From this point onward, the souls are placed in a world, in an environment, and thanks to that environment they can exist.
The levels of the inanimate, vegetative, and animate of the worlds, the worlds of Beria, Yetzira, and Assiya (BYA), allow the souls to exist in a “beastly form” and provide them with the necessary conditions for living. But after a person receives life, he can reach the existence of the soul on the level of the speaking in addition to the inanimate, vegetative, and animate levels. In order to do that, the souls have to connect, and then they build a network between them.
At first the worlds rise without a person’s participation according to the plan of creation. There is a plan called Beito (in its time) that ticks like clockwork and is fulfilled step-by-step like the movement of the hands of a clock. You can hasten the plan if you wish, and make the clock tick faster, but you have to make extra efforts for that. There is a preliminary plan, and everything moves according to the plan of creation and returns to its root.
The world of Atzilut by itself is Galgata ve Eynaim. If I insert Galgalta ve Eynaim into Awzen, the result is the world of Beria; if I insert the world of Atzilut into Hotem, the result is the world of Yetzira; if I insert it into Peh, the result is the world of Assiya. So the worlds of BYA are a copy of the world of Atzilut in Awzen, Hotem, and Peh (AHP), that is the incorporation of the attributes of Bina and Malchut. This is how the worlds of Beria, Yetizra and Assiya, which are the environment of Adam HaRishon, were created.
Now man is in the desire to receive in which there are different attributes of bestowal, different attributes of life. These attributes of life have no free will, and there are only levels of the inanimate, vegetative, and animate. It is exactly like in our world, where there are levels of inanimate, vegetative, and animate nature, which exist and are active around a person, creating for him an environment in which he can live.
We live by the world of Atzilut, by the Creator’s attributes that are around us in the natural forms of the inanimate, vegetative, and animate! Thanks to this we exist. But if I don’t want to exist by the level of the inanimate, vegetative, or animate, but rather by the level of the speaking, which is the world of Atzilut itself: I have to rise to it.
Then from the worlds of BYA, I collect the information about the meaning of life, from the attribute of bestowal (Galgalta ve Eynaim) that is incorporated in the attributes of receiving (AHP). I want to join the force of the attributes of bestowal (Galgalta ve Eynaim) and I express my desire for that by my attempts to connect the shattered parts and to raise them to the world of Atzilut.
I don’t raise the shattered parts of the desire to receive to the world of Atzilut, but only the shattered parts of the desire to bestow, the points in the heart that were separated from each other by the desire to receive (AHP) that entered them. I want the Light to come and to connect the points in the heart on top of the desire to receive. Then they will begin to work mutually with AHP. This means that I raise AHP to Galgalta ve Eynaim.
From the 3rd part of the Daily Kabbalah Lesson 10/16/11, “Study of the Ten Sefirot“
The world treats us more harshly, persistently, seriously, and tenaciously with each passing day. Willingly or unwillingly, people feel that something has to happen or is already happening. The religious attribute this to a higher force; the secular blame it on nature. One way or another, we are under strong pressure that forces us to focus our attention and start acting.
Kabbalah teaches us that there is a way to optimize and accelerate our development. For that, we have to recognize what’s going on and observe the process as a whole. At each given moment we have to choose how to continue growing. It is not about being right or wrong, but rather whether our progress complies with the program of nature. The closer we are to the program, the faster we progress. Everything depends on our understanding, grasp, and attainment of, and agreement with the algorithm that nature demands of us.
How do we know about this? Today, we can arrive at this conclusion from our own experience.
Scientists, psychologist, and philosophers repeat in unison that we are developing by two forces: good and evil. Good brings us goodness and evil, evil. We have no doubt about this, since each of us can interpret good and evil.
The impact of a good force is especially felt in childhood when we are cared for, loved, and protected while we are growing. Nature (or the Creator) elicits a good attitude and love in parents, immediate family, and even in the distant environment towards children. It doesn’t matter if the child misbehaves or breaks things. He is excused for doing things that an adult would never be forgiven for. Everyone pampers a child and he uses their good attitude.
As soon as a child grows up, that kind and indulgent attitude stops abruptly. From now on he becomes the one who has to take care of himself and others; he begins to “owe” others and is held responsible for his actions. To make it short, demands replaces love.
Why does this happen? We are not questioning childhood, but why is nature so demanding of adulthood, why does it stop being as kind as it previously was? Why does it start to apply a negative attitude towards us?
It is essential to understand that it has nothing to do with negativity, but rather about giving us incentive to grow. If we develop correctly, then instead of feeling bad influences, we sense benevolence. Thus, we have to realize that the whole of nature, life, and the world treats us according to our compliance with the world. If the world treats us problematically, it means that the problem is rooted in our own incorrect and imbalanced attitudes towards the world. When we adapt to the world, we begin to re-evaluate the forces that we previously considered bad to good.
What is the reason we don’t feel that negative force instigating our self-correction? If we re-connect with that force, life will again seem just like it was in childhood when everyday promised to bring something good.
Everything depends on our preparedness and upbringing. If from our early years we were brought up correctly and trained to ensure that as adults we matured with the understanding of how to correctly interact with the environment to elicit positive responses and how to correctly interact with nature, society, family, and ourselves, then our lives would have continued perfectly, without any problems.
But we do not get correct directives in childhood regarding our adulthood. It is easy to talk about these issues by using the Kabbalists’ words, but what can we do if we are not familiar with the wisdom of Kabbalah? Can we find precise directions by listening to nature’s hints? Can we form the proper attitude to everything that surrounds us? Humanity faces the problem of finding a way to avoid suffering and is trying to discover how to relate to life in order to experience the least amount of distress. Even now we continue to suffer and we will suffer more because we haven’t yet found the answer to this question.
The contradiction between what we want and what we actually possess in reality pushes adults to search further. As a result, throughout history we have developed several approaches to this problem. Baal HaSulam writes about them in his article “The Peace”; pointing out that if we honestly and realistically view nature, humanity, and life, we will arrive at the same results that the wisdom of Kabbalah teaches us.
The main thing is to not be bribed by our egoism, but rather to rise above it to an objective level at which we do not depend on our existing sensations, inclinations, and notions. If we could rise above ourselves as independent researchers, we would detect some data that is contained in Kabbalah.
This is what the wisdom does: It raises a person up to a level where he can take a look at reality without the prism of his ego. If we could remove these “lenses” of egoism, we would easily attain the wisdom of Kabbalah. According to Baal HaSulam’s article, “The Peace,” this is scientific research with an experimental, experiential, and practical basis that works for everybody without exception and that allows each and everyone to discover the need to bestow to our neighbor.
From the 4th part of the Daily Kabbalah Lesson 11/11/11, “The Peace”
Question: Can questions related to the integral nature of society or news on current events serve as a topic for discussion in the courses on integral education for adults?
Answer: It all depends on the group of people and the degree of their preparation: to what extent their understanding has ripened, how well they have mastered the tools for analysis and synthesis of their knowledge and attitudes, and how objectively they can rise above themselves and distance themselves from their personal interests.
But generally, we should certainly explore such questions. We should “dissect” democracy openly before everyone and demonstrate what an absolutely egoistic structure it is, that it is nothing to be proud of. At one time, one king reigned, and everyone submitted to the will of a single person, regardless how foolish or smart and sensible, still just one. And now it is clawed apart by different parties that want to “gnaw” everyone else to death. This is not the kind of parliament that should exist. In other words, there are obviously many problems here.
At one time scientists and philosophers ruled people, or at the very least they were valued and served as advisors to the kings. A king had an army and money, all in one set of hands. But in order to control the treasury and the army, he had a few smart people. And it was much simpler and easier, there was no embezzlement, and mistakes were kept at a minimum. Everything was in a single set of hands, a king had nobody to rob—everything belonged to him. And for making certain decisions, he had a couple of smart advisors. That’s all. Small struggles behind the scenes still existed, of course, but only in minimal doses. That’s why everything was much more stable and survived for centuries, in contrast to today’s parliament.
All of our freedom today is just maximum freedom from responsibility. Overall, understanding freedom is a big problem.
From a “Talk on Integral Education” #5, 12/13/11
Question: Let’s say there are elections in Russia, I am watching the news and receiving information about who won, who lost, and so on. How can I make this information integral so that it completes the overall picture?
Answer: The integral picture can help you draw a conclusion that society is separated, that it doesn’t see a corrupt system in democracy or its absence (which, essentially, is the same thing), and not only in Russia but in America and all the other countries as well.
If we can’t arrive at a common understanding of where we are and what we should be moving towards, then this speaks of a lack of connection between people in society. Imagine that a large number of societies is forced to exist on one territory and live under one “roof,” which they currently divide into an enormous number of parties or mafia structures. Each of them, naturally, desires to increase its influence at the expense of others, to snatch a piece of the common pie (it doesn’t matter for whom and for what, whether it brings benefit or harm), that is, each of them only takes his own interests into consideration.
And this is called a “democracy,” when I’m only thinking about how to be victorious and crush everyone else? Yet this is what everyone else is thinking about. They are not united by one common idea, everyone simply has their own opinion about how to lead towards it. Yet they can all be working in harmony. What kind of a government will it be if it is once again built on fighting? Is this what we call democracy? Where is this democracy?
Democracy can only exist when the public is educated, when it has an understanding of the next degree. And this next degree isn’t the kind that can be seen one way by one party and differently by another; it is the kind that is leading us towards unification with nature, towards an integral society.
The agenda of all parties should be the study of integral society. We need to lead people towards this. Then we will feel comfortable and achieve the most optimal state in our health, studies, family life—in everything because it will correspond to nature.
Hence, let us agree that this is our goal. But our current state is bad, and everyone understands that more or less equally. How can we bring ourselves towards this goal, to draw to it as close as possible? What opportunities, theories, and foundations do we have for that? And here we will work constructively with one another, complete each other. We will argue, but our goal will be becoming an integral society, and we will be working only for the sake of achieving this goal.
If we are not going to act accordingly, we will see how all that destroys the state. The government shows us an example of protectionism within each part of society and between governments in relation to each other.
From a “Talk on Integral Education” #5, 12/13/11