If we are guarantors for one another, we are guarantors in everything, in happiness and sadness. This is because mutual guarantee is not just signing a document. We bind ourselves so that all the states come to us as to a single whole. This is the way a guarantee works in a bank: If a person doesn’t pay, then you pay, without any arguments.

And for us it is even more than that: You must love your friend more than yourself. After all, the commandment of loving thy neighbor demands that you put another in place of your precious self. That is mutual guarantee: a pledge that is impossible to withdraw from.

The upper Light knows how to arrange unity, but we must pave the way for ourselves. In the beginning we become partners and connect to each other. But all of that is still “we”: many and not one. And afterwards our desire will merge into one, and this complete whole will be above us, like a baby whom everyone worries about.

It is written: “The eye of the Creator is on those who fear Him, on those who hope for His loving kindness” (Psalm 33). We constantly look at this baby and constantly support him with all our heart, hoping that he just grows up, that he is sound and healthy, that he is happy and feels good.

This is the way we look at our baby that is above us and belongs to all of us. We all, in our mind and soul, are there, in that one desire. We want to discover within him the spirit of life: the Creator.
[72761]
From the 4th part of the Daily Kabbalah Lesson 3/14/2012

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Question: What is the criterion for evaluating the effectiveness of a teacher’s work in the integral upbringing courses, or are his qualifications not subject to doubt?

Answer: In our system, the teachers are classified in the process of work. Suppose twenty people are admitted to teaching. In the process of their work with the group, we see that one of them is suited for this work, another is suited for a different kind of work, and so on. This is how they switch over. In the course of a few months, each one finds their place, their forte, and their hobby, and the groups under their supervision begin to work correctly.

Simultaneously, the teacher works on the development of the methodology, writes various abstracts, and participates in the creation of additional educational and accessory material. Then we see that he has found his place.

However, among such people, there can be those who have no internal expression, lack enthusiasm and energy. In these cases, it is still necessary to try to attain the auxiliary state so that work in a group won’t be just a job for a person. After all, you are creating a new society here, you are creating! It’s as if you were on the level of the Creator, and out of an animal, you are creating a human. You summon special forces, which harbor within our unity and create the collective image of Adam out of us.

That is why it is necessary for us to see the teachers as inspired and inspiring. Otherwise, this will be a lifeless structure, a group that will gradually wilt. We are watching out for this. By switching the teachers, it is possible to come to this.

Besides this, the teachers keep changing within the group since this resembles the teaching in colleges and universities. Everything goes according to the specializations there, and that is why each teacher has his place, meaning that different teachers teach different disciplines in the group.
[72553]
From a “Talk on Integral Education” #12, 12/16/11

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Question: A person tends to compensate his shortcomings. For example, every other radio host has some speech defect; people with an ordinary appearance land a career in TV, and so on. Will this also apply to people working within the system of integral education? Will they try to make compensations, or perhaps, will integrality bring everything into balance?

Answer: No, first of all, we see that appearance does not make any difference. Among our instructors, quite often we see people who are unattractive, not pleasant and not good-looking. I would even say that their manners are far too simple.

However, when a man is engaged in inner work, this does not repel him. He begins if not to love them, then at least to accept them in a gentle way as if this is someone close to him. He even sees in it a kind of charm. This is what happens.

The same thing applies to women. If sincerity emerges, everything else goes by the wayside.
[72551]
From a “Talk on Integral Education” #12, 12/16/11 

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Question: There is a concept called the contact cycle in Gestalt Therapy. This includes the phases that any person goes through. The basis of human activity in a group consists of four phases. Where does this number come from? How many phases should there be according to the laws of nature?

Answer: According to the laws of nature, there are four phases that result from the fifth, higher one, zero. Zero is the very first level which is nature itself. The four phases of the development of a desire result from it. The fourth phase is the final form of the development of a desire.

So, there are actually five phases, but we don’t take the first phase into account because it is beyond us and relates to higher nature. Thus, we consider only the four phases of the development of a desire. Only the last phase of the four do we feel as ours, as our “I.” We no longer consider it as something that came from outside, but as something that emerged within us.

Question: What are these phases in the context of the course of the evolution of egoism?

Answer: These are the inanimate, vegetative, and animate nature. We find ourselves in the fourth phase today, the phase of human development.

We still are treated as at the animate level today because we care about our animal body and everything surrounding it. We are refined animals, but still animals because all our problems and concerns are inside of our animate life, meaning our physical bodies are important to us.

However, a human is a collective image, Adam, where we gather all our hopes, thoughts, and desires, and, by uniting, we rise above our physical nature. That is something nature awakens and leads us toward. If we properly respond to nature’s call and follow in this correct direction, we come to an integral state of “human” where all our desires and thoughts unite.

Together, we feel this desire and new consciousness that is above the animate level by adapting among ourselves almost to the extent of not feeling our animate existence. We care about our body as if taking care of an animal, only to the extent required for its existence. We give food, sex, and family to the body to the extent of its physical needs. The rest of our needs we raise to the level of unification, integrality, and mutual responsibility.

That is the fourth phase we have to reach. The current cornerstone of the extremely critical crisis is just the point of bifurcation through which we must pass. I hope we pass through it more or less smoothly by realizing that we must rise to the next level.
[72548]
From a “Talk on Integral Education” #12, 12/16/11 

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Question: When we are talking about the four stages of development, how can we explain at which stage we are?

Answer: Today, all of humanity is in transition from the third to the fourth stage. Within each stage, there are sub-stages. For example, if we take the stages of human development without regard to the still, vegetative, and animate natures and the level of “human” because we have existed for dozens and even hundreds of thousands of years, then we can view development along the historical axis as the first, second, third and fourth stages.

Suppose that the 16th century, the late Middle Ages, marks the beginning of the technological revolution with development of cultures, sciences, and so forth. This was the third stage; that is, humanity became intensely concerned about its life, about itself as an animal. This is the bourgeois revolution and, ultimately, capitalism. Before that, humanity was in the vegetative stage. In the Middle Ages, antiquity, we find the signs of the vegetative type, the vegetative character of development. Before that, we were at the so-called still level when people used small forces with low labor efficiency, and only could take care of their food.
[72546]
From a “Talk on Integral Education” #12, 12/16/11 

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Preparation to the Lesson
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Shamati #8 “What Is the Difference Between a Shade of Kedusha and a Shade of Sitra Achra”
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The Book of Zohar – Selected Chapter “Beresheet (Genesis),” “The Correction of the Lower World from the Upper World,” Item 302, Lesson 84
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Talmud Eser Sefirot, Part 7, Item 20, Lesson 7
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“Introduction to the Study of the Ten Sefirot,” Item 104, Lesson 50
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