All the light of the Sefirot of the circles is given to them through the line (Baal HaSulam “Study of the Ten Sefirot”).

Each time the line diminishes the intensity of the upper light that existed in the world of infinity, to the extent that the Partzuf is capable of receiving it. This light remains within the line, and by it the spheres are filled.

I work in the form of a line, meaning, I act only to the extent that I am presently able to work for the sake of bestowal, having carefully weighed and measured it. The boundaries of my line are defined by this measure.

The Creator stands before me with His infinite desire and readiness to bestow upon me, but I look to see how much I am able to fulfill His desire. He wants to bring me to adhesion (Dvekut) with Him, to fill me with all His lights, to delight me infinitely. Yet I can fulfill His desire only within the limits of my line, therefore it is said that the line fills the sphere with light.

Each time, new lines and new spheres appear. For every time I perform an act for the sake of bestowal, I begin to understand and feel the Creator more deeply. Thus, each time the spheres are filled from a new line (Galgalta, AB, SAG…), as though I am giving birth to these spheres within myself. For through the success that I have achieved in my “direct” desires, working with the Masach (screen), I now perceive the Creator, His attitude anew, and am prepared for a different kind of connection with Him.

The Igulim and Yosher (circular and straight vessels, desires) that I now receive are not simply given to me from above; rather, they are born as a result of my own efforts. I reveal the Creator in a circular, perfect, and unlimited form, while I myself am like a straight line, and we begin to bestow upon one another.

I receive connection with the upper sphere (Igul Elyon), which is my Keter. It was created by the straight line of the upper one. But I perceive the upper not as a line or within any boundaries, but as round. For He is so great compared to me that to me He seems boundless, like a circle! Thus, I depict Him for myself and work accordingly.

In this way, Malchut of the upper connects with Keter of the lower through the circular sphere. It is like an embryo within a round womb, the closed letter “Mem” or the circular letter “Samech”.

All of this shows that we unite and connect through the circular spheres. Therefore, I must regard my friends in the group as the greatest people of the generation, of infinite height. The upper one is always round perfection for me.
[50152]
From the 3^rd part of the Daily Kabbalah Lesson 7/28/11, “The Study of the Ten Sefirot“

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Question: We say that Akudim means connected. That is, when the properties are connected correctly, they form the correct Kli. Can we also say that we need to connect properly in our ascent from the bottom up?

Answer: Naturally.

Question: And then will a person in the unity of the ten reveal all these properties in the likeness of the Creator?

Answer: Yes, in the connection between us, we will reveal the correct form of the Kli.

Question: Why is the order of ten within a single Kli determined relative to Behina Dalet, rather than Behina Aleph, Bet, or Gimel, as a local criterion? That is, why is the determining axis tied to the root of the recipient, and not to the intermediate states?

Answer: What else can it be tied to? The most important thing is Malchut. If there is no Malchut, there is no Kli. Malchut is the desire to receive in the Kli, and it is the only one that determines what kind of Kli it is, the type and power of the Kli. All this is determined only by Malchut.

Question: Why did the breakage of the Kelim take place in the world of Nekudim, and not in Akudim?

Answer: In Akudim, all the Sefirot are, as it were, united into a single Kli, a single Zivug, a single dissemination of light. Therefore there is no reason for division. In the world of Nekudim, however, there is already a difference between the light and the Kli that receives it. That is why there is division in the world of Nekudim.
[349359]
From the 2^nd part of the Daily Kabbalah Lesson 10/23/25, “The Study of the Ten Sefirot“

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Question: Why did Baal HaSulam have a special respect for materialistic psychology?

Answer: Because at the level of our world it explains everything correctly, only, along with the rest of the problems of our world, it reaches a dead end.

What can we do in the world with our current psychology? We study the human being by all possible means, are ready to invest billions of resources and efforts, and still achieve nothing because we do not imagine the inner world of a person.

Psychology is like a tool that I want to open a person up with, look inside, dig into, like into a computer or some engine, and find out how he works, how I can correct him, adjust him, adapt him to myself, understand what his problems are, and so on.

But in fact, psychology does not help me with this. It is like trying to use a screwdriver and a hammer to get inside some modern mechanism made of all sorts of electronic circuits to figure it out. It is impossible to work this way.

However, we cannot act otherwise because our egoism, through which we look at a person and study him, is very one-sided and base. It does not allow us to understand their incentives, resources, causes, and problems. We see that psychology is unsuitable for children, for adults, for married couples, for anybody. We do not understand people and cannot figure them out. This is the main problem of our society: we do not know what we need.

Naturally, Kabbalah completely replaces psychology. It uses it where possible and then develops it further, since psychology cannot develop itself. Therefore we welcome materialistic psychology, but from there we must already advance it into the realm of Kabbalah.

Comment: By the way, many people who have studied psychology or continue to study it are interested in Kabbalah.

My Response: Naturally, I am sure that in the future all psychologists and philosophers will come to the study of Kabbalah because here they will find answers to the questions that psychology cannot answer.
[251013]
From KabTV’s “Basic of Kabbalah,” 12/13/18

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Question: What actions can help one be freed from thoughts about oneself?

Answer: The only action that can truly separate me from thoughts of myself is incorporation into the group. I must do everything in my power until I reveal the inner force of the environment that I have attached myself to; until then, nothing else will help.

At first I perceive the environment as if I were a seed that has fallen into dry sand. But then I begin to see that this is soil that contains certain minerals and moisture that can nourish my growth. This “moisture” is the quality that can soften my egoism so that I begin to desire the attribute of bestowal. And the “minerals” are the light of Hochma, which can provide nourishment for my development. In this way, I begin to receive the lights of Hassadim and Hochma from the environment and grow to the extent that I annul myself before it.

Then I already understand that annulling myself before the environment is a beneficial and correct decision egoistically. For now, it comes from my egoism. I have no intention yet to bestow selflessly. I want to annul myself before them in order to be nourished by their environment and grow. If growth is possible only through bestowal, then I am ready to think about bestowal. But for the time being, it is still a calculation for my own benefit.

I want to acquire the quality of bestowal and become a giver. This is a special kind of egoism; one that leads toward the spiritual world. We will have to change such vestments many times on the way until we reach true bestowal without any calculation for ourselves. In the meantime, we do not know what that is. Only the light that reforms can give us this shape. And along the way we will change many more forms, which are each more cunning and egoistic than the last and which are all opposite to the final form.

At first it seems that we are advancing well, that we have already come close to bestowal and are almost entering the spiritual world. And then suddenly it is revealed that all this was still concealed reception. In this way we continue to develop. The main thing is to constantly receive support from the environment, to annul ourselves before it, and not to fear any states because you are on the path.

What is needed is a collective prayer, that is, for my thoughts and desires become the same as the inner thoughts and desires of the group, that I delve ever deeper into the group and want to flow together with everyone in one current to such an extent that wherever they go, I go, without any criticism from myself. This is called collective prayer. What everyone wants, I want too.

For me society is not something external, but the inner desire of the group, although later I will discover that the same force acts within all external people as well.

In summary, if I wish to advance correctly, I have to do everything possible to join the group and not look at external faces, but at the inner thoughts and desires, and strive to unite with them. This is what collective prayer means. Whatever this society desires, whatever it strives for, I join them and I yearn for the same.
[39190]
From the 1^st part of the Daily Kabbalah Lesson 3/27/11, “Preparing for the New Jersey Convention”

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