Listen to an Audio Version of the Blog
Listen to an Audio Version of the Blog
Everything is resolved in thought. Again and again, the Creator lets us feel our disunity, more and more, and we once again try to connect and attain unity. That is how we gradually advance, until it accumulates to the full measure.
One should rejoice at seeing one’s flaws on the background of the 10. I am constantly discerning what I lack to become like this friend, and like that one, since “the envy of the sages increases wisdom”—we therefore have something to ask, until our pleas turn into a real prayer
Arvut is the key to success and the only thing lacking in the system of Adam HaRishon after the breaking in order to reconnect it. All the parts of the soul are present, like parts of an engine—we must only assemble them together in the right way. We must bring the parts closer to each other and bring them into the common operation.
The world Bnei Baruch group is the part of the common soul that is now receiving an awakening from the common illumination in the world. We have gathered and organized a group that wishes to reveal the Creator. He brings a person to the group, places his hand on the good fate, and the choice is mine: to take the path of light or suffering.
We are standing on the side of egoism before an abyss, and on the other side—there’s freedom from Pharaoh, from the pursuit of self-interest. When we come to feel that egoism keeps us enslaved and wish to leap over the abyss, to run away from Pharaoh, to be free, then we will cry out. The cry is the redemption.
We all share one fate since by our actions in the group we awaken the common illumination, which is revealed inside our connection as a sensation of the upper force. This sensation is coming closer and closer, since every day we correspond more to the conditions necessary to feel the Creator together.
From Twitter, 12/12/19
From My Facebook Page Michael Laitman 12/12/19
The number of mobility startups in Israel has exploded from 87 to 644, making up about 10% of the country’s total startups.
Google bought the Raanana-based Waze for some $1 billion in 2013. And Intel agreed to acquire the Jerusalem-based, self-driving tech company Mobileye, for a whopping $15.3 billion.
BMW, Ford, General Motors, Honda, Uber, Volkswagen and Volvo are all paying attention, and have been investing in Israeli technology since 2016.
Ironically, while Israel is cementing its position as an auto-tech leader, the stats indicate that local car accidents are on the rise.
No matter how sophisticated our technology becomes, it will never replace the one thing that protects us the most — genuine human connection.
The Root Cause for the Car Accidents
We typically look for technical reasons when car accidents take place — problems with the car, the road, visibility, etc. And, we typically blame other people for the rise in car accidents, but the truth is that we are all equally to blame. Why? Because at this point in our evolution we’ve simply stopped caring about our fellow man.
The ever-evolving human ego doesn’t allow us to be considerate of other people in general. We simply don’t feel others as important as ourselves. It’s a law of nature.
Our ego literally clouds our field of view from seeing the others in our way. It’s as though they don’t exist. I see only me — where I want to be and how I want to get there. And this dynamic happens not just on the roads. It’s everywhere; from international politics, through trade, to kids at school. Our ego wants others to just move out of our way.
Is There A Way Out?
What can we do? We need to start treating the root problem: we can’t stop the naturally growing human ego, but we can learn how to rise above it, and that’s what the wisdom of Kabbalah is meant to do for us.
Ultimately, we’ll come to a meeting point between mankind and the wisdom of Kabbalah. People will suffer enough to realize that the only way out of our troubles is a new level of human connection, and the Kabbalists, on the other hand, will have to bring their method closer to humanity.
The situation on the roads is just another indication for our lack of mutual consideration. In order to see the other cars around me, I need to feel the people inside those cars as close to me. We need to acquire a sense of how we’re moving together internally, and then we won’t have any accidents externally.
A driver’s ed course, for instance, should be about training us to feel each other and not certifying people before they do. Otherwise, our cars are like dangerous weapons in our hands. And don’t expect autonomous cars to fix our problems. Nature will push us and mold us until we begin to feel one another.
If we don’t train people to feel each other, we’re going to see all kinds of accidents happening everywhere, from the air to the sea. People won’t be able to prevent themselves from causing great harm to each other, as long as our ego grows beyond our sense of others.
So I would recommend a new standard for getting any kind of license — training people to become sensitive to each other. Rather than just technology, Israel should be the first to set these new standards of social connection as a positive example for the rest of the world. Social innovation is the future, and what the world truly anticipates from Israel.
The center of the ten is the point of connection with the Creator, the place of the construction of the Temple, the central point of creation, the point of the beginning of the correction and its completion. With respect to the created beings, everything happens in this point—in the center of our connection. The Creator, on His part, also influences this point, uniting us around it. This is indeed the most central point regarding the actions of the Creator and the actions and intentions of the created beings. The entire system of the universe is arranged so that it pushes the created beings to this central point either according to their will or against it, depending on fate.
This point contains everything. This is why we must direct ourselves to this center as the goal of all our actions, intentions, and prayers. After all, it is against our desire. The Creator created the whole creation outside of His level, except for this point. Therefore, all desires, thoughts, actions, all our egoistic qualities are aimed at the opposite direction from this central point and do not want to be included in it, rejecting the connection.
Scrutinizing the center of the ten, we reveal everything: the central point of the entire universe and the common soul of Adam HaRishon, the purpose of correction—everything is included in this point, in Malchut of the world of infinity. When we begin to focus on this single point, we discover that our actions, intentions, and thoughts do not belong to us, and we can only identify ourselves with those actions that the Creator performs, assembling us in this center.
This point is called “the Temple,” and in order to establish our correct attitude toward the Creator in it, we have to undergo the whole history of development. We will only then reach adhesion with Him—when our yearnings and intentions are only for Him. We have to go through many obstacles to find out that we do nothing by ourselves, but the Creator does everything, both bad and good.
We only need to acknowledge that everything comes from the Creator. And since everything is aimed at this point of connection, the point of adhesion, there is no evil, there is only good because everything is included in the adhesion. The entire inner work of a person is concentrated in this central point. The entire universe and the entire flow of our world are directed so that it would carry a person to the center of this structure called “the soul,” to the point of connection with the Creator.1
The external egoistic shell (Klipa), which is called “the serpent’s skin” (Mishcha de Chivia), is the coarsest of all. It makes me believe that I am the master of my actions and that my entire life is a consequence of my decisions. Obviously, this is a misconception. A person repeats this mistake over and over again and it leads him away from the path. Instead of rising above the disturbances and adhering to the Creator as the master of all actions, I start beating myself up and regretting my bad actions as if something depended on me.
The Klipa is required for our correction. During his advancement, a person clings to the inner, holy desire, transferring more and more properties under its power. Thus, the inner desire grows and gains strength. But at the same time, the Klipa always rises again, becoming stronger and stronger. Each time we must decide that all this was arranged by the Creator, and therefore, we need to subdue ourselves and accept what is happening.
It is impossible to run away from life! After all, everything comes from the single upper force. Even though I suffer and I am unhappy, it is the Creator who takes me through all the states. I just need to annul myself and accept everything as good. I need to correct only the intention.
To be above everything that happens means to adhere to the inner desire. Sometimes a person is ashamed of his past, regrets it, but this is a Klipa, a serpent. This serpent assures me that this is my fault as if I have some independence, freedom of action, as if I myself create my destiny and not the Creator.
The center of the ten that we want to reach really is a central point. It is not just a simple point of connection but the point of unity. This goal is not one color; it includes the whole kaleidoscope: all the Klipot and all the holiness. If I do not scrutinize the Klipot and do not attach them to the opposite side of this point, it cannot exist. This is the central point of all qualities, pros and cons, only arranged in the correct way. After all, I attribute everything to “There is none else besides the Creator, the good who does good.”2
In the effort to penetrate to the central point of our whole life, of all our efforts, we meet the Creator. This is the place where the Shechina begins. We reveal in it the “field blessed by the Creator,” the area in which we are able to connect because there is the Creator in it who helps us. This is the entrance for those who are knocking on His door, the door to unity.
There, in the center of the ten, we will discover the inner work of each one and the external work between us, about which it is written: “They helped every one his friend.” These two types of work are opposite to each other: either I concentrate inside myself and scrutinize my states or I am with my friends. I find it difficult to connect one with the other. Yet, it is necessary to combine these two opposites together because there is no difference between them in spirituality—it is the same point.
If this is not spirituality, however, they do not meet in one point and there is personal work in and of itself, and the external connection.3
Usually, a person begins to regret his past actions. However, we need to understand that everything happens according to upper governance: “there is none else besides Him.” Therefore, nothing of what had happened depended on me up to this moment. However, from this moment onward, everything depends on me. After all, I already have a group, a ten, a teacher, a method, and I must rise to the state where everything happening is organized by the Creator. I already become initially included in this principle, annulling my “I” and wishing to go by faith above reason.4
Everything that happens comes from above and the only way to change something is to integrate into the group and with its help agree with what the Creator sends me. If I kick myself for what happened in my life, it is a lack of faith, a lack of even minimal contact with the Creator.
I feel very bad right now, but I have to be included in this concept of “There is none else besides Him” and let go of the reins, let my horse take me where I need to go. It does not matter to me where it takes me; I give it freedom. After all, it is an angel. Let life lead me where it leads me. After all my attempts to do the right thing, I look back and see what I have done. Why did I live like that? This is the most horrible egoism because I try to put myself in the center of the universe as if I myself control my life.5
We have to feel pain, there is no other way. If I put my hand in the fire and feel no pain, the hand will burn. However, it hurts, and I pull my hand out of the fire. It turns out that suffering guides me through life. Therefore, the shame we feel in our egoism is of great help. First of all, it is necessary to rise above it. I am not ashamed of what happened to me because my whole life is one hundred percent controlled from above. However, I do not just withdraw myself, I try to cling to “There is none else besides Him.”6
Each of the ten friends works to see that there is none else besides the Creator. This is the place where we meet in the ten, this point where we try to annul ourselves in order to connect with each other and in this connection achieve such unity, called the Creator.7
The first moment something happens, we always perceive it as an external disturbance that came from nowhere and, of course, do not associate it with the Creator. Every situation that arises is the revelation of a new broken Reshimo, and therefore, there is no Creator, no upper force. A person never starts from adhesion with the upper force; on the contrary, one concentrates on the case, on the Reshimo itself, which came from the shattering. It then already depends on the environment and one’s preparation in terms of how quickly one can reach correct perception.
A person loses connection with the Creator as if one loses consciousness. This is the revelation of a new informational record (Reshimo), and since they all come from the shattering, obviously there will be no Creator. Therefore, it all depends on how quickly I can dismiss the thoughts of the serpent—that everything depends only on me and on other people of this world.
In our world, we get health insurance in case of sudden illness or accident. In the same way, I must insure myself against spiritual descent so that I will return to spiritual life. Here, only the group can help, there are no other means. The Creator will not insure me, but I can make arrangements with my friends. While we are in this world, we must make preparations and insure the soul the way we insure the body so that when I am knocked down by disturbances, I will receive help to quickly return back to the goal, to the work.
I must get such insurance of the soul in the group because all my work is to reach the center of the ten. Therefore, I prepare connections with all nine friends so that I will be able to reach the center of the ten by falling on their hands. And so, each one falls on the hands of the others.
I will then see that there is no other way to approach the center of the ten but only with the help of the friends. For this, I do not need to have accidents, I know in advance that I am in a shattered state all the time because of the Reshimot coming from the accident, from the shattering of Adam HaRishon. Therefore, it is clear to me that we can only rely on the hands of the friends and we need to strengthen the connection with them. I will help them and they will help me, and we will very quickly approach the central point between us.
The integral point connecting us all is called the center of the ten. If we are all directed in such a way so as to bring contentment to the Creator, then even egoism supports this because the Creator is our common goal.8
From the 1st part of the Daily Kabbalah Lesson 11/22/19, The Center of the Ten
1 Minute 0:40
2 Minute 17:20
3 Minute 28:15
4 Minute 30:45
5 Minute 32:20
6 Minute 36:50
7 Minute 40:55
8 Minute 47:10
“The advantage of the light is from within the darkness.” So the Creator sends us various disturbances on the path so that we can see where we stumble, where we come across obstacles, what boundaries we cannot cross, as if we are searching for a passage between trees and stones. Our task is to understand that all the disturbances come from the Creator, besides whom there is nothing else, and most importantly, not to concentrate on the problems themselves but to attribute them all to the Creator and try to rise above them.
The Creator gives us difficulties so that when overcoming them by faith above reason, I will advance through them. This gives satisfaction because I see that there is a ruler in the world who takes care of me, who teaches me in this way. This is exactly how I studied at school where I was given exercises and tasks that I had to solve. It is the same now when the Creator sends me all kinds of difficulties, confuses me, and ruins my mood; I need to attribute it all to Him and through that sweeten the judgments.
At first, everyone does this work individually, but recently we attribute it more and more to the group. That is, I no longer consider my personal disturbances such as a bad mood, confusion, and troubles, but I am concerned with my connection with the group. I do not just attribute the disturbances to the Creator, but I perceive every disturbance as an opportunity to adhere even more to the center of the ten. Thus, I advance by working with the disturbances. In fact, these are not disturbances, but help on the path because in this way the upper force leads us to the goal.
Previously, the goal was to attribute everything to the Creator who is good and does good, but now I also need, through all the disturbances, to direct myself to the center of the group. We will always see how through all the obstacles, descents, personal, common, and global troubles the Creator correctly directs us to the goal, which becomes clearer and clearer.1
The Creator awakens in me the shattered desires, the parts of the shattering, and therefore, they are always revealed as troubles, they hurt me, frighten me, throw me off balance. But I know that all this is given in order to help me and guide me to the purpose of creation. To be correctly directed toward the purpose of creation, I must aim at the center of the group. This, however, is complicated, because it goes beyond the boundaries of my egoistic desire.
I am ready to admit that everything comes from the Creator; after all, who would refuse the connection with the upper force? I am even prepared to perceive all evil as good, it is in my egoistic interests to be protected by a benevolent ruler and hide from all the troubles, like in religion. But the next stage, the center of the ten, is already a step outside of my egoism. Here I need the strong support of the group that I can lean on. Otherwise, I will not even turn to the correct side, but I would sink more and more within myself.
Our job now is to fulfill three conditions:
1. To understand that the upper force is acting in everything and there is nothing else beside it;
2. This force is good that does good;
3. To come to this from the center of the group—this is an additional third condition.
We will then delve deeper into research and reveal additional details there until we reach the true realization. The Creator gives us not one but nine discernments; after all, this is how the upper system is built. The connection of the light with the desire is only possible through the nine discernments of the light and one discernments of the desire. The desire has one inclination: to receive fulfillment. There are nine treats before me and I need to know how to relate to each of them in order to bring contentment to the host.
Therefore, there are the first nine Sefirot and Malchut, and Malchut should bring itself to equivalence with them. Each one in the ten sees himself as Malchut and the friends as the first nine Sefirot. The Creator is revealed to me through the friends in different forms, negative and positive, that awaken envy, anger, and ambition in me, and I must adjust myself every time so that through the bestowal to the nine friends, I bestow to the Creator.
This is how I start to feel that my attitude toward the group gives me the attitude, understanding, and real illustration of the fact that I am acting inside a spiritual Kli. All the spiritual concepts such as direct, reflected, or inner light, Hizdakchut (purification) of the Masach (screen) will be revealed inside the group through its center.
Malchut turns into the first nine Sefirot by supporting them, revealing them, and shining in them. There is no light in the first nine Sefirot until Malchut restricts itself, raises the reflected light, and begins to work with its evil. Then the light will shine in the first nine Sefirot, that is, in the qualities of the Creator in my nine friends. Thanks to the fact that I justify my friends by rejecting my egoism, adhere to them like a small one to the big ones, and value them, I awaken in them the light that I will see.
I will reveal the Creator in them. It turns out that there are no friends anymore, but it is all a manifestation of the Creator toward me.
However, if we do not pass everything through the center of the ten, we simply remain in religion. This is the difference between religion and the wisdom of Kabbalah. Kabbalah requires realization through our connection.2
From the 1st part of the Daily Kabbalah Lesson 11/26/19, The Center of the Ten
1 Minute 0:50
2 Minute 13:20
Michael Laitman, On Quora: “Can Jews be anti-Semites?“
Not only can Jews be anti-Semites, they can be the biggest and most severe kind of anti-Semites.
It is because we Jews have a point that connects us to humanity’s corrected and unified state—“love your neighbor as yourself”—which we once discovered under Abraham’s guidance some 3,800 years ago. Together with that point, we also play host to the shattered egoistic desire, which opposes the point of unification, detaching us all from each other.
Every Jew accommodates this duality: an egoistic desire to receive, which seeks personal benefit at the expense of others, coupled with the altruistic point of unification that is attached to humanity’s peak unified state of development.
Whoever feels closer to the central point of unification is drawn to develop differently than those swept into the rat race of the masses, to positive connection in society. Whoever resists such development, letting the ego determine his or her goals and pleasures in life, is against unification, and is thus, according to its deeper definition, an anti-Semite.
However, whether or not certain people are anti-Semitic is not the main issue. We rather need to understand how such inclinations surface as part of a natural phenomenon, where they originate, and how our sentiments emerge from the interplay between these inner forces.
If awareness of the authentic cause of Jewish self-hatred arose among more and more people, then we would be able to somewhat influence humanity’s balance with nature. Humanity would then be able to better understand what it is going through.
In short, Jews are the biggest anti-Semites, precisely because they host the two extreme points of unity and anti-unity.
These two points have constantly changing relations. They actually exist in every person, and we see them in every nation and in every stage of development. However, due to once discovering unity upon the great differences between the people in ancient Babylon, the Jews have a much more prominent differentiation between these two points: on one hand, access to the same method Abraham used to unite people above their differences, and on the other hand, a more inflated ego that resists such unity and makes Jews disproportionately successful in egoistic endeavors compared to other nations.
Therefore, the more humanity develops, the more the nations of the world feel hatred toward Jews. It is because anti-Semitism is a natural response of the ego’s growth, which hates the point opposite itself, a desire that wishes to concede upon the ego in order to positively connect with others.
People in undeveloped areas, such as tribal peoples, have no such attitude to Jews. The more people develop in a civilization, with its amassing egoistic competition and materialistic individualism, the more their attitude toward Jews develops. All of a sudden, people who encounter more and more problems from trying to make their way in the modern civilized world, start feeling that they dislike Jews. It is due to the ego’s growth, and the subsequent tension between the ego and the deeper point within the person that yearns for positive connection with others.
We will reach a state where the whole world will reveal their negative attitude to Jews. It thus all depends on how soon, and to what extent, we Jews will start exercising our potential: to realize the method to unite (“love your neighbor as yourself”) above divisions (“love will cover all transgressions”), through which we can become a conduit for unity to spread among humanity (“a light unto the nations”).
When such a transformation takes place, the rising hateful attitude to Jews will invert to its positive form: a supportive, respectful and even loving attitude toward a people who bring a new elated sensation of happiness and togetherness to the world.
Question: Are there any differences between men and women in regard to Kabbalistic materials, sources? What can and should women read and what should men read?
Answer: Both can and should read absolutely everything. However, for men, this is a daily duty, and for women, it depends on their free time.
As for the spiritual path and attainment of the Creator, for men it again is a duty, and for women, it is at will according to their possibilities.
Question: Are there any limitations with regard to sources?
Answer: Of course. Absolutely everything.
Question: Is the work in the ten required for both women and men?
Answer: Yes. However, a woman is free from these commandments, which are performed according to time; that is, she does not have to run to the lesson at three o’clock in the morning. If she needs and if her workload at work and at home allows, she can listen to it at any time. However, for men it is a duty.
Question: What about the dissemination of the wisdom of Kabbalah?
Answer: It is the duty of both men and women to disseminate, and women should do it no less than men because it is connected with her function of giving birth; through her, the correction comes to the world. Therefore, she is tied to dissemination even more than a man.
Question: Must both men and women do the inner analysis, inner work, all kinds of scrutinies?
Answer: All of this is necessary for both. However, a woman does it whenever possible, at a time when she is free, and a man does it as a duty, at certain times, in certain circumstances. There is a clear time frame for men, but not for women. There also are clear instructions about the quantity and quality of work for men, but not for women.
From KabTV’s “Fundamentals of Kabbalah,” 12/31/18
New Life 283 – Social Psychology In The Next Generation, Part 2
Dr. Michael Laitman in conversation with Oren Levi and Tal Mandelbaum ben Moshe
In order to discover and sense that nature is one, like a spiderweb, a new sense of perception must be developed within a group. Someone who sees the spiderweb knows how to get along in life and nobody can harm him. In the group “therapy” of integral education, the guide leads participants toward mutual connection through lessons, workshops, activities, and exercises. It is as if each one expands and develops ten pairs of eyes through which he can perceive reality. He sees the network of connection between all the parts. He sees that everyone is a single body and that the world is entirely good. He corrects himself and upgrades his attitude toward others. It is like he is born again. He evolves from feeling “I’ to “We” to “One.”
From KabTV’s “New Life 283 – Social Psychology In The Next Generation, Part 2,” 1/5/14
| Video: Play Now | Download
||Audio: Play Now | Download|
| Video: Play Now | Download
|| Audio: Play Now | Download
Writings of Baal HaSulam, “Introduction to The Book of Zohar,” Item 68
| Video: Play Now | Download
|| Audio: Play Now | Download
Writings of Baal HaSulam, “Preface to the Wisdom of Kabbalah,” Item 136
| Video: Play Now | Download
|| Audio: Play Now | Download