Question: Can you tell people whether there is a God or not?

Answer: There is a single force of all nature in all the worlds including our imaginary world. It is called Olam Amedume—the imaginary world. So the highest power that includes absolutely everything, of course, us too, is called the Creator.

Question: And how should we interact with Him, with this nature, as you say, with the Creator?

Answer: This is what Kabbalah teaches. You have definitely come out on a direct line: “How am I supposed to address the Creator? What should I do? How do I find Him? How do you regulate your state relative to Him? And anyway, what should I do with my life? How do I live? What if I get something for it?”

And here we need to understand what the Creator is. So what does Kabbalah do? It tells you how to behave so that you do not feel bad.

And why do you pray? It is about actually feeling the remote control of the world and really starting to control your destiny. It is given to man. And the upper force that we know, the Creator, wants us to come to this.
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From KabTV’s “News with Dr. Michael Laitman,” 5/12/25

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We must strive through our own efforts to reach a state in which we constantly guard our connection with the Creator and try to stay connected with each other and with Him, without losing sight of what is happening in every cell of our animal and spiritual body, both inside and outside the collective Kli (vessel)—our group.

All of this happens solely according to His will, intention, and influence. But we desire to be in constant intention and constant appeal to Him. In this way, we are joyful about any changes, any fluctuations, that occur within us because they give us the opportunity to feel that we exist somewhere and that we are doing something.

After all, if there were no such movement, we would not feel any changes. Without feeling disturbances, we would not feel life or its inner motion. That is why we rejoice in all kinds of disturbances, no matter what they are! They compel us to concentrate even more together in mutual support because only in this way can we understand how to position ourselves before the Creator in order to form a pair with Him: He and us.

Therefore we begin to feel our life not in the achievement of closeness with the Creator, but in the very movement toward Him, which becomes the most important, joyful, and fulfilling thing for us. In other words, the goal is not to reach similarity and adhesion with Him, but rather to strive toward it because it is precisely in this striving that we experience the movement of spiritual life.

It is similar to any form of creativity; when a person creates, he lives. The process itself gives a sense of life because it is motion; it is the revelation of new problems, new desires, and their solutions. That is why we act this way.

Every day and every moment we need to rejoice in the efforts that we can make for the sake of advancement on the path of Achishena toward the Creator.
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From Lesson #1, Convention in St. Petersburg, 7/29/2016

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Everything comes from above, from the Creator. A person is not responsible for oneself, not for what happens to him nor for his reaction to what happens. So how can he determine his actions or his future?

In the spiritual world, everything is determined solely by the environment. A man has nothing of his own; either he receives something from the Creator for himself, or he receives something from the group for himself; all this goes to the Creator, and he himself is merely a small gear in a vast mechanism.

Everything passes through him from the Creator to the others, and likewise, through him from the others to the Creator. And what about him? His work is to make himself the correct kind of gear.

The correct inclusion in the group and in the Creator turns us into a gear, but one that is completely connected with the Creator in full adhesion with Him.

If I am the only flawed element in the world, then everything depends on me. The state of the Creator and the state of all of creation depends on me because I am included in everything.

Therefore a man must look: what more can I do to be precisely aimed at “There is none else besides Him” and “The good who does good”? He must feel responsible for the entire world. It does not matter what is actually happening in the world. He must feel that it is all a result of an incorrect connection between the Creator and the world through him.

This is implemented within the group. When a person completely submits to the group and does what it demands of him, then he aligns all of creation with the Creator.
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From the Convention in St. Petersburg 7/29/2016, Lesson 1

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Talks about the Steps of the Ladder, Part 135

How Can We Direct Desires?

We cannot direct our desires except by examining whether a particular desire is beneficial toward our goal. If we have no goal beyond simply fulfilling the desire, then we are like animals: when commanded to crave grass, they eat grass; when commanded to rest, they lie down; they drink water according to command, and so on. In this animalistic state, we merely carry out whatever desire arises within us, period. We possess no other inner program aside from instinctively executing desires. Thus, we are called “inanimate,” “vegetative,” or “animate.” In the “speaking” or “human” degree, we have a goal, an additional program that connects us to our “host” through the processes happening within.

RABASH explains that there is something called “the sustenance of existence,” which exists in the inanimate, vegetative, and animate. It concerns how each being lives: how it has a will to receive, how it sustains itself, and what it desires for its own survival. But beyond this, there is a purpose: to bring this existence to a special state. The wisdom of Kabbalah does not deal with the sustenance of existence, with how everyone was given a desire and how we maintain ourselves like animals. It deals solely with the ways to reach the purpose, the additional inner program implanted within creation.

Thus, two programs were instilled within us, which create a split personality. We do not know which program to follow that will be better for us. The first program demands we protect our animalistic self, while the second demands we reach the goal. Then, we bounce between desires: we want money, then we want honor, then we want honor again, then we want the Creator, then we want the Creator again, then we want the purpose, and we scrutinize whether to act or not to act, constantly moving between a blend of drives. This is all because we possess two programs. As Kabbalah explains: when there is a host and there is also food on the table, the two contradict each other.

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Preparation to the Lesson

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1st part of the Lesson — Writings of Baal HaSulam, Shamati #6 “What Is Support in the Torah, in the Work?” (10.2.21)

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2nd part of the Lesson — Writings of Baal HaSulam, “Preface to the Wisdom of Kabbalah,” Item 17, 18 (5.16, 28.2006)

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3rd part of the Lesson — Lesson on the Topic “Everything is Obtained By the Power of Prayer”

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4th part of the Lesson — Lesson on the Topic “Introduction of The Book of Zohar” “Who Created These of Elijah”

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Selected Highlights

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Question: Should the presence of the Creator already be revealed?

Answer: The presence of the Creator does not need to be clear to us right now, and it cannot be clear. It is revealed to the extent of the equivalence of properties. But there must be a demand for His presence as a force within the group that provides the mutual guarantee (Arvut).

It is like a guarantee you receive from a bank, and you come to me saying: “The bank guaranteed it for me.”

There must be a sense that He is the guarantor, the partner, the source who gives strength and support, and who also fulfills things if we make the correct decision.

It is like children consulting with each other about what to ask for from their father: “We want this, and that, and the other.” But if they unite into a group and finally find the correct request to their father, he immediately fulfills their desire.

Suppose the father wants to buy them nuts, but they want ice cream. Until they come to the right desire—for nuts—the father will not buy them anything. He will not be with them. It seems too simple, but in the end, this is how Baal HaSulam describes our relationship with the Creator.

Since the Creator is hidden from us, we can heat up this question among us in our work: “What does He want from us?”

We are available to one another, and in all the twists and turns we go through, we can discern what the desire of the upper one is, what adhesion (Dvekut) means, what the right intention for the sake of bestowal is, and so on.

With the group, everything can be done like in a laboratory. But with the Creator, it is not so because He is concealed. It is very similar to the relationship between children and their father: if they find the correct request corresponding to what the father has prepared for them, then they immediately discover his desire and receive fulfillment from him.
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From the 1^st part from the Daily Kabbalah Lesson 5/14/2025, Writings of Baal HaSulam “The Arvut (Mutual Guarantee)”

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Question: If the Creator holds our heart in His hands, then what does “work in the heart” mean? What are we supposed to do?

Answer: First of all, we must feel that the Creator holds my heart in His hands and completely determines everything within it: all my desires, intentions, thoughts, and impulses, from the most terrifying to the most beautiful.

Once I have reached this state, the question arises: what can I attribute to myself? What would the Creator want me to do now with the heart that He has created within me? How can I rise correctly above my heart and recognize with gratitude that everything the Creator has done is solely for my benefit?

I need to identify what the problems in my heart are. And I can define what a correct heart is only if it is created by the group instead of the Creator.

I must exist between two forces. One force is bad, evil, that is the Creator. He Himself admits: “I created evil.” On the other hand, He created the group, the light called the “Torah,” which I receive through the group to correct this evil. And I exist between these two forces.

The Creator holds my evil heart, which He deliberately created, so that I would find Him, the true Him, through the group. I must create such a state within myself and live in it. In this state, I myself become like the middle part of the Sefira Tiferet, the “Klipat Noga,” where on one side are the evil forces held by the Creator. After all, it is not in vain that He says: “Go to Pharaoh, for I have hardened his heart.”

And on the other side is His good force, called “light,” the “Torah,” through which I perform correction. But I correct the evil force using the good force in such a way that I constantly exist in balance between them, and this is how I advance.

Advancement always takes place in the middle line. My dark left line is constantly renewed, and therefore I constantly need the right line, a stronger connection with the group, and more light.

This is exactly how one should imagine the relationship between me, the group, and the Creator.

The Creator does not initially play a positive role. Initially, He is the destroyer, the creator of evil within us so that He can later teach us how to do everything correctly, like a mother who steps away from her child and gives him a chance to learn to walk.
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From the Convention in St. Petersburg 7/29/2016, Lesson 1

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Question: You say that in our nation, due to the subtlety of the Aviut (coarseness of the Kli), there is a readiness to perceive the spiritual idea. So how can we actually implement it so that people engage with it not only externally?

Answer: The readiness of the people of Israel (who are supposed to be the first to receive the Torah) stems from the fact that they are the subtlest part in the souls that began to emerge during the time of Abraham. At that time, out of all the souls in the world, this specific part that felt a connection to the upper light manifested itself.

From the collective assembly of souls, a kind of a “tribe” began to take shape, a group, a small handful of souls who, who due to their subtlety, began to correct themselves and managed to unite.

Who then are the “sons of Abraham” and the entire group that descended from him in the corporeal world? They are the consequences of the subtle souls emerging one after another again and again but on increasingly higher levels of Aviut.

In our world, this happens through the natural succession of fathers and sons. In one way or another, the souls that came from Abraham were clothed in the bodies of his descendants in the first, second, third generation, and so on.

And today, due to mutual inclusion, there are subtle souls among the nations of the world who feel the part of Israel that has mingled with them. And who knows the current state of the tribes of Israel at all; where are they all? We do not know this.

Suddenly, we are told: “Did you hear? In Pakistan, there are 25 million people related to the people of Israel.” And indeed, in the coming years, things will be revealed that we cannot even imagine today.

Ultimately, based on what we know today, we must certainly say that the part called “Jews” in this world is obligated to reach mutual guarantee (Arvut) by the root of their soul. This is their duty.

At the same time, there are parts of the nation that apparently do not bear this obligation. Therefore, we do not see them and do not know about them. Suddenly, Ethiopians or others appear among the nation. Many have not yet been revealed because their time has not come yet, even among the people of Israel themselves.
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From the 1^st part of the Daily Kabbalah Lesson 5/9/2025, Writings of Baal HaSulam “The Arvut (Mutual Guarantee)”

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The Creator, the originator, the upper force is an unchangeable concept. The whole reality was created with a single thought. But the question arises: did it happen at some point or has it always been there?

It is we, the creations, who live within the framework of time, and therefore it seems to us that reality is changing. But in fact, we are in a constant reality where everything, both the highest and the lowest, are in a state of final correction. And it is this entire reality that we need to reveal.

Reality itself is already perfect; there is no development in it, and nothing new arises. Changes occur only in relation to a person. This is the reality we need to uncover by finding out who we really are. Are there really so many of us, or is it all one person with so many different thoughts, desires, and actions?

From the Creator’s side, reality is constant, just as He created it. But a person has the opportunity to participate in the revelation of this reality and determine the speed and nature of its revelation, and most importantly, for whom are we making efforts, when we try to reveal this reality?

Initially, a single thought operates: the thought of creation.

“The whole of reality was emanated and created with a single thought. It is the operator; it is the very operation; it is the sought-after reward, and it is the essence of the labor” (Baal HaSulam, The Study of the Ten Sefirot, “Inner Observation”).

That is, the thought includes everything, and we only need to try to join it, to want to be included in it. All our work and efforts are aimed toward this.

The Creator has revealed the thought of creation to us, that is, His attitude toward us; from His side, everything is completed. But if we strive to identify ourselves with the thought of creation, then through this we attain the Creator. By trying to reveal the thought of the Creator, we get to know Him, to feel Him, to become included in Him, to unite with Him.

He wants us to reveal this entire thought. If from our place below we rise to its height, to the root of the thought of creation, to the point in which this thought originated in the Creator, then in this way we draw closer to Him, not to the thought, but to the Creator Himself, and reveal Him.
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From the Daily Kabbalah Lesson 8/22/19, “There Is None Else Besides Him”

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