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The Higher Desire Is Complete Unity

Dr. Michael LaitmanFrom the book, Likkutei Halachot: The essence of love and oneness is in the desire where each one wants what his friend wants, and there is no difference in their desires, all are included in one desire, and through this they are included in the higher desire—unity.

I don’t know what this higher is. It has no form; it is not found. There is no higher by itself. Where is the spiritual ladder found? Was it in Jacob’s dream as the Torah tells us?

The ladder doesn’t exist without us. I create and build the higher the moment that I connect with the friends; with them I reach a complete degree of unity, and then a higher level that didn’t exist before is presented to me. So the Creator is called, “Come and See” because we build and create Him ourselves; we give Him His form.

Therefore it is written, “The essence of love and oneness is in our desire, where each one wants what his friend wants, and there is no difference in their desires so they are connected with each other, and included in one desire; through this they are included in the higher desire, and by reaching one collective desire we discover the higher—our unity.” Then we understand that we have reached the higher level.
From a Preparation Lesson for the Arava Convention, 1/30/14

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Dr. Michael LaitmanQuestion: How can we unite if we don’t feel the pain of our shattering?

Answer: Connection is only possible with a united effort. Alone you can scream for even a thousand years, but this won’t help. Here there must be a group effort where everyone is attracted to each other and ready for mutual guarantee (Arvut). Everyone must be ready to be responsible for the others: one for all and all for one.

These are the necessary conditions; it is impossible to replace them with anything else. And you want to finish the work yourselves, but this is impossible. You forget the formula and don’t take it into account. The formula is that we are making efforts to try to connect among us, to carry out all kinds of activities within the group in order to resemble the Light that Reforms. It must influence us and change us.

We are not changed by our connection. Through our inclination to connect, we awaken the intensity of the Light, the influence of the energy field in which we are found. The more that we try to connect between us in all kinds of forms, with this we awaken the action of bestowal, meaning the Creator who fills the world. And He illuminates us according to our efforts, and it is not important that they might be incorrect and confused. The main thing is the effort that attracts the Light that Reforms. And then this Light changes me.

You ask: What form must we attain? This doesn’t concern me and doesn’t matter to me; I never reach that form myself. It is the Light that influences me and connects me with the friends in this form that is suitable to its revelation. Then instead of Ohr Makif (Surrounding Light) that arranges and corrects our connections, it transforms into Ohr Pnimi (Inner Light).

This is the same Light; no changes are made in the Light itself. But it sometimes appears as Ohr Makif and sometimes as Ohr Pnimi, sometimes as NRNHY and more. There exist a multitude of types of Light: Ohr Yashar, Ohr Hozer. But it is precisely the Light that makes the form for me.

You say: “We want to reach connection!” Where is the Creator within this sentence? And what do we want this connection for? Also for His sake! The Creator realizes this connection and He is also discovered within it. And from our side, we are only attracted to this connection, but certainly we don’t succeed in doing anything if the Light does not connect between us. All that is required of us is to attain the right intention.
From a Preparation Lesson for the Arava Convention, 1/30/14

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The Point Of Ein Sof

Dr. Michael LaitmanBaal HaSulam, “Introduction to The Book of Zohar,” Section 43: When man is born, he immediately has a Nefesh of Kedusha (Holiness). But not an actual Nefesh, but the posterior of it, its last discernment, which due to its smallness, is called a “point.”

It is about that moment when the Adam (person) is born in us, something that resembles the Creator. One should not take into account the physical objects of this world composed of atoms and molecules. They are imaginary. In fact, everything found below the desire to bestow doesn’t exist and is only portrayed within our imagination in the meantime.

We are talking only about spiritual observations. In reality, only the desire to bestow exists, bestowal for the sake of bestowal or reception for the sake of bestowal. And the desire to receive in the form that we know it today simply doesn’t exist.

Accordingly, Baal HaSulam is telling us about the birth of an observation called “bestowal.” It’s when a person acquires the first minimal spiritual consciousness, the point of Nefesh (soul), the beginning of a new characteristic, higher in our eyes, found above what happens within the desire to receive.

It dresses in man’s heart, in one’s will to receive, which is found primarily in one’s heart.

All of a person’s desire, his “heart,” is now found under a “Tzimtzum (restriction).” And so here, this point of Nefesh de Kedusha, the point in the heart is discovered within him.

Know this rule: That all that applies to the whole of reality, applies to each world and even in the smallest particles that can be found in that world. This is the attribute of an integral, analog system: Every part within it includes all the rest. Therefore it is said that a person is a small world.

One way or another, everything is composed of ten Sefirot, the difference is only in the “resolution of the screen,” the sensitivity, the clarity of perception, the ability to distinguish the separate parts and all the details associated with them. Ten Sefirot are always found in every fragment of reality, in every tiny speck of it. Even an atom of our world, if we examine it deeply, becomes clear that it’s like the entire universe.

Hence, even in a single item of the speaking level, meaning even in one person, there are also the still, vegetative, animate, and speaking levels, which are the four parts of his will to receive, where the point from the Nefesh of Kedusha is dressed.

They exist everywhere, even though they have not been discovered yet, for we are found in Olam Ein Sof. But Baal HaSulam is speaking here about the discovery of its first “point.”
From the 2nd part of the Daily Kabbalah Lesson 1.30/14, Writings of Baal HaSulam “Introduction to The Book of Zohar

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Nine Phases On The Way To Unity, Point 5

Dr. Michael LaitmanPreparation for the Integral Convention: Two Opposites (The Law of Equivalence of Form)

The basic fundamental law of reality is the law of equivalence of form. According to the law of equivalence of form, the created being was created as something from nothing from the reality of something from something.

These two poles—something from nothing and something from something—are totally opposite from one another in our reality. However, in the Creator’s plan that is above our reality, these poles connect into one. As a result, the law of equivalence of form obliges creation to pursue this unity until it can independently reveal the thought of creation in which everything is unified.

By attaining the raspberry ball and the greatest importance of the goal, we see that we still cannot attain the concept of unity. We lack the inner forces in order to constantly focus our thoughts and our efforts on bestowal, on the Creator.

We want to cross check these two concepts of bestowal and the Creator, which mean to imagine the Creator as the attribute of bestowal. But the attribute of bestowal can be revealed only when it’s dressed in the desire to receive. In other words, we discover the Creator only in the matter that He created and not in any other way.

When it’s revealed in a person, the attribute of bestowal aligns his actions and thoughts. This means that the Creator is “clothed” in a person, in a person’s attributes, and then he acts as the one who bestows. This form is called the Creator. Only when we see ourselves and the Creator that is dressed in us, can we reveal the Creator.

We actually see ourselves all the time. When we look at the world, we also see ourselves, although in the opposite form, but it is still ourselves. Thus, according to the revelation of the attribute of bestowal, we see how it is dressed in the whole world. We discover that the attribute of bestowal dominates the world and this form is called Shechina (Divinity).

Thus we understand why we have to force ourselves to worry about the external environment. We can ascend to the revelation of the Creator and reach unity with the Creator from the raspberry ball only to the extent that we discover this attribute in the whole world.

The world becomes our vessel; all of reality is my vessel, my soul; everything that is external to me is me. But I see it on the outside in order to discover the attribute of bestowal more clearly, 620 times greater, in order to intensify and to amplify the feeling of Nefesh of Nefesh in the world of Ein Sof (Infinity) above the power of the forces of impurity. This is how I begin to understand that the whole world was meant for me, for my work.

We have to recognize and understand that the forces of separation are necessary and we must understand them correctly. We have to enter a mode that we will accept the feelings of rejection as the left line against which the right line is evoked, the force of the group. We don’t see it as an obstacle, but as an opportunity to connect the right and the left lines and to create the middle line to advance even further towards depicting the Creator.
Preparation for the Integral Convention, Nine Stages On The Path To Unity, Point 5

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