The Book of Zohar, “VaYikra,” Item 324: Blessed are the righteous whom the Creator teaches the deep secrets of Above and below. And it is all for the Torah, since whoever engages in the Torah is adorned with the crowns of His Holy name.

Since the Torah is the Holy name and whoever engages in it is registered and is adorned with the Holy name, and then he knows the vague deep secrets of Above and of below and never fears.

The Torah is the extension of the upper Light which can be drawn only by the connection between us. Therefore we have to create a certain circle of people who yearn to ascend above their ego and discover in the connection between them the force of love and bestowal that exists in nature but which is concealed from us.

Adam was the first to attain this secret force, which exists in nature but which is not felt by us, and described it in the book The Angel Raziel. We will have to do the same thing.

Although it seems that Adam was alone, it is actually a general figure. If we reach this state as we become one whole, one heart, Adam, we will discover the force called the angel Raziel.
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From KabTV’s “Secrets of the Eternal Book” 10/24/13

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According to the Wisdom of Kabbalah, each Sefira divides into ten parts; each one of them in its turn splits into another ten, and so on. We act in Hesed, Gevurah, Tifferet, Netzach, Hod, and Yesod; they symbolize six weekdays. Malchut is  the last Sefira, Saturday (Shabbat).

When the Upper Light descends, it complements us with its properties, i.e., another three highest Sefirot: Keter, Hochma and Bina. When added all together, they comprise ten Sefirot, the complete system.

The Light that comes down finishes the work that is done in the first six Sefirot: Hesed, Gevurah, Tifferet, Netzah, Hod and Yesod, and completes Malchut, thus making the vessel a whole.

The system of correction is that the Upper Light, which is called the Torah, fulfills the entire work of re-assembling the common soul after we fully exert in order to achieve the overall connection, and this is important, as stated in the Torah.

The Torah describes in which particular properties and under what conditions we should connect and what types of egoism emerge in us during this process. All these explanations comprise a huge and capacious “novel.” At the same time, things described in the Torah are very simple.

It is similar to the fact that our reality consists of electrons, protons, and neutrons; however, when they connect, they draw a vast complex picture of our world, which in itself is always the same ten Sefirot.

Therefore, when this principle becomes clear, it is easy to realize how any part of creation should work in the corrected state, what our current corrupt level is, and how we should work with the egoistic inclination in order to unite with others to trigger the Light that corrects.

During six days of gradual and steady work, we begin realizing that only the Light is able to connect us and that the order in which our unity can be reached is extremely rigid: Hesed, Gevurah, Tifferet, Netzach, Hod, Yesod. Naturally, we lack these properties because they can be obtained only by uniting with others.

All I have is my egoism; all you have is your ego. When we get closer together, new qualities emerge at the point of our contact. Altruism and egoism interlace and create a sensation of political, intellectual, and, most importantly, psychological games when we reciprocally explore each other: who and what we are especially when we concentrate not on ourselves as individuals, but on our mutual inclusion.

First, Hesed and Gevurah appear between us; later, when we enter each other further, Tifferet where diverse properties intertwine. Each one begins to reveal itself relative to another: who the other is. I can reveal myself only relative to you and you can do the same only relative to me. The common properties that manifest in us are called Hesed, Gevurah, Tifferet, Netzah, Hod, Yesod. They are a boundary, a borderline between us. The Light that descends glues them together and thus connects us together. Our ego is remains outside.

When the seventh Sefira Malchut collects all six properties together, they stick together, and thus the three upper Sefirot, which are the properties of the Light, descend and a complete spiritual object appears.

This explains why it is said that this world will last for six thousand years and that at the beginning of the seventh millennium the Light will complete its work.

The seventh millennium is the Light that fills the entire soul and begins to raise it to the next levels: the eighth, ninth, and tenth millennia. This is a complete correction because we start working on the level of the three upper Sefirot: Bina, Hochma, and Keter.

But this happens only after the common soul is corrected, when the shattered Adam corrects himself and faces the Creator; when the creation is corrected. At this time, Adam realizes that he aspires to and possesses the power to attain the Creator, and ascends to the three upper Sefirot, which are His properties, and obtains them.

That’s why Adam’s downfall and the shattering were essential for completion of the full correction cycle during the first six thousand years, whereas the seventh millennium represents an ascent to the eighth, ninth and tenth millennia.

It’s most important to finish the entire scheme, then we will enter a totally different, a new dimension. We don’t know what heights follow because it is a state that preceded our creation.
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From KabTV’s “Secrets of the Eternal Book” 10/10/13

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Question: The only way to create mutual cooperation between the upper world and our superficial world is the right connection according to the integral method. Together with this, do we need to explain to people how the world is constructed and how to cooperate with each other?

Answer: The integral method is very simple because it’s a practical method. Through participation in workshops, people begin to feel changes taking place within them, yet they don’t understand why. So we explain to them that it happens as a result of this, that we awaken the general characteristic of nature. Nature is one and unique. Its unique power manages everything and therefore our method is called “Integral.” When we attract this unique power to us, it is revealed in us and accordingly we feel completely different properties, new movements within and between us.

When we explain the integral method, we relate it to cosmology, evolution, the structure of the human spirit and body, and so forth. Each one who finishes the course receives a general picture about creation, human evolution, and human history and where it has reached today. The person begins to understand that this is a natural process that was predetermined. For nothing exists by chance in nature and the condition today is not accidental.

In order to pass from the present state to the next state, there are two ways: unconscious evolution, which is called the “path of suffering,” or conscious development, which is called the “path of Light,” the higher unifying Kli. When we explain this to people, then the changes that are happening in the world according to that picture, that formula we present to them begin to be understandable to them. They see that this is truly happening this way in the world. Moreover, all of this is based and relies upon natural, scientific laws.

After the minimal course, let’s say ten lessons, a clear picture of the world is created in the person, something that  politicians, psychologists, sociologists, or anyone has. This picture is required for him to become a wise person, Homo sapiens, perceiving the system of management. Before him open great and wondrous possibilities for his development that ultimately help him to open his eyes and use this world to rise to the level of the only directing power, the power of the Creator. Therefore his life takes on meaning.
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From Kab TV’s “Conversations with Michael Laitman” 9/27/13

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Question: Are we changing in the same manner that the world moves?

Answer: The world is moving according to our changes. Everything that we see is a projection of our properties. Suppose I see seven billion people before me, but as a result of my gradual spiritual development, I will see them as parts of me. Instead of external volumes, bodies, and faces, I will begin to feel their inner structure, their internal characteristics, the inner spiritual essence. We, like tiny drops of dew, will begin to connect into one great drop, and in our connection and unification we become one spiritual body called Adam, similar to the Creator.
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From the Talk about Group and Dissemination 10/22/13

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In a poetic, friendly manner, in the form of narration, Kabbalists tell us about the spiritual world. But this story is based on their knowledge of the upper nature, which is complete and eternal. And its primary law is the law of connection between the Creator and the created being: the law of mutual guarantee.

It doesn’t speak about the Creator, how He is good and does good, but it states that there is none else but Him. Neither does it talk about His attitude to the created beings and the connection between Him and the creatures.

This law is expressed as the law of adhesion, from where all relationships between created beings derive, which manifest in a very strict forceful form of mutual guarantee. This great law that speaks about all relations in the system of souls precisely designed by the Creator, becomes revealed to us gradually, similar to how grownups reveal the world to children, step by step, treating them with gentle care, until the children start living independently.

So does nature, the Creator, treat every person and all of mankind, because according to the nature’s program, we must “grow” and realize this law of mutual guarantee in ourselves. Realization of the law develops in stages, from inside out: first in a more internal group, and then spreads in depth and in width, until mutual guarantee, as the law of a unified system, starts ruling all of reality. This is going to be what we call the end of correction (Gmar Tikkun).
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From the 4^th part of the Daily Kabbalah Lesson 10/15/10, “The Arvut (Mutual Guarantee)”

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All our laws and actions: “Do unto others as you would have others do unto you,” “Love thy neighbor as thyself,” the 613 commandments, are included in the common law of the mutual guarantee. This is because this law is of a complex system which consists of a multitude of details where each detail needs to be its integral part and work for the good of the entire system. This is what its life will be. It only needs to base itself on how it benefits the entire system.

These systems, where the law of the mutual guarantee operates, also exist in our world.

There is not freedom of will in the still, vegetative, and animal nature. Man also does not have this freedom. But once we rise above our egoistic nature and look at these natural systems in a real way, independent from our ego, we will see that they operate according to the law of the mutual guarantee. Otherwise nature does not have the right to exist.

And only people whose point in the heart has been revealed acquire the opportunity to come out of this common and universal law of the mutual guarantee, which they observe unconsciously, and can attain the level where they begin to observe it of their own freewill, with their own efforts. Later, all of mankind will receive this opportunity.

Just like in a human organism, the most important life-supporting systems consciously exist in mutual guarantee while other organs and cells simply nullify themselves and observe the mutual guarantee as a law, agreeing with it; in the same way mankind will gradually begin to implement this law.

The entire creation observes the law of the mutual guarantee to its full extent. Only people gradually awaken individually, according to a specific process and order, in order to realize their participation in this common system, referred to as “the body of Adam,” with their free choice.

So, one should not think that the world lacks some kind of a law. Simply, in relation to us, this becomes revealed as an opportunity to take on the conscious observance of the law of the mutual guarantee.
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From the 4^th part of the Daily Kabbalah Lesson 10/15/10, “The Arvut (Mutual Guarantee)”

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Baal HaSulam, “600,000 Souls“: Moses is equal to 600,000…

“Moses” is a concept. However, in this case, let’s say Moses is a person who has reached complete connection with all the parts of the one soul that exists in reality. It has been divided into 600,000 parts and these parts have been divided into smaller fractions. Moses is an attribute, a state in which all the parts are incorporated.

Accordingly, a person who reaches the level of Moses can live in one soul, and reaches the connection with all the other parts according to the principles: “Don’t do unto your friend what is hateful to you” (a righteous), and “Love thy friend as thyself” (a complete righteous). And hence the principle of “love the Creator your Lord” is fulfilled, the perfect state.

Therefore it says that Moses is equal to all the other souls, the whole world.

On the other hand, however, it says that everyone must reach the level of Moses, since in addition to belonging to a general soul, each of us has a private spark, and in this spark, he has to include all the other souls and connect them into one soul.

Everyone can reach the level of Moses and connect everyone around him. By that he attains the whole general soul. It appears as his soul; he just discovers it from his spark, from the root of his soul.

For me, the process begins with the connection with others. There are people to whom I am connected in a state called a group, and there are the others, the external world with whom I establish an external connection for the time being. But eventually, I connect everyone into one and discover unity. But I discover it on the basis of my Reshimot (spiritual genes) in my point in the heart (•). Because of it, I can see the world. No matter how strongly I connect the intention of in order to bestow to myself, I am still the one who bestows. My perception always remains subjective and I cannot see the world through someone else’s eyes; I cannot actually dress into someone and feel what he feels through him. These are the laws of nature.

I discover the sum (Σ) of all the vessels (desires) based on my attributes, which do not disappear. Someone else also connects to the whole world, including me, and discovers it in himself, based on his attributes. We both discover the whole world, each from his perspective.

Later, after I connect with the whole world, I reach my private end of correction. Besides, after everyone reaches this level, a special force arrives, the Light that connects all our whole private states into one whole general state, the general end of correction.

I don’t know what it is; I don’t know whether the individual responses disappear there.  After all, now all the parts are corrected and they make up one whole body. There are different assumptions. Perhaps all the cells are incorporated into one another in every way and become the Partzuf of Adam HaRishon (first man) once again, the way it was before the shattering, before the sin, only now the intensity of the connection with the Creator is 620 times greater.

Thus, we have the same soul, and each one must reach the level of Moses, which includes all the souls. There is no contradiction here.

Each soul is ready to absorb the souls of Moses, Aaron, Samuel, David, and Solomon within it, as you progress through periods of development. During the exit from Egypt and the reception of the Torah, the soul of Moses revealed in it.

We have been through a periods of correction, through which part of the collective soul was already corrected. This part is called “the forefathers.” This is the head of the Partzuf where everything is in order to bestow.

Then there is the part called “the sons” which is imperfect. It was corrected during the exile in Egypt, the first and the second Temples, and there are corrections and corruptions in this part. The last part, the last two thousand years, is not corrected at all and we still have time to reach complete redemption.

So we use the general system in which there is the corrected part of the “forefathers” (HBD), the part of the “sons” (HGT) that is partly corrected, and us, the generation of the exile, the “last generation.”

We are all incorporated in everyone, and the whole history that we have been through operates on every generation from the state of the previous generation. That is why there is the concept of “the merit of our forefathers,” the vessels that these souls have already corrected. Thus today we work on incorporating and we have what to rely on.
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From the 3^rd part of the Daily Kabbalah Lesson 10/10/13, Writings of Baal HaSulam, “600,000 Souls” 

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In fact, the Creator displays a “theatrical performance” before me in which everything, the actors and all, are puppets, except me. Therefore, trying to bring them closer to Him, I in essence correct myself. The whole world is part of my soul, broken and scattered vessels, desires that are split apart from me in different directions. And now I have to bring them closer together again.

If I were strong enough, the Creator would have let me feel their sorrows as my own. However, to ease my work, He sends me the feeling of “their” troubles so I will work on them. If, however, I neglect this work, I will feel that I am in trouble myself.

That’s why I still perceive the whole world “from the side,” so it is easier for me to work with. Indeed, if all the misery of people who are dying from hunger, wars, and other disasters would have manifested in me, if I had concentrated all my empty vessels even on the small degree of our world, I would not have sustained such pressure.

To prevent this from happening, these vessels were alienated from me and given to me to feel them as foreign so that gradually, as I become stronger, I would bring them closer to myself. Then, in the course of this approach, I find that they are not in trouble, that on the contrary, they are corrected and experiencing pleasure. Baal HaSulam writes about this in his article “The Creator’s Concealment and Revelation.”

There is no other way. I am not able to absorb all the ills of the world, although we are talking of my vessels, desires.

We just do not understand that higher mercy is truly hidden in the breaking of the vessels. In the end, due to it, I obtain a vessel capable of encompassing the entire reality, all the Light of the Creator; however, I never feel this empty vessel as it is because it is impossible to sustain this sensation.

A person can barely stand even on our small stage with his troubles. So, what can we say about the entire empty Malchut of the world of Infinity? Sometimes a person is given a drop of this state, the “illumination of Malchut,” a horrible feeling of a gaping abyss …

However, we were given the breaking of the vessels to help us, and now we are able to pass a series of states, gradually assembling them together. And when I bring any external part closer to me in the process, this bitter “fruit” becomes sweet, and as the result, I put it in my “basket” until it is filled with all the fruits of the tree of knowledge.
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From the 4^th part of the Daily Kabbalah Lesson 8/23/13, Writings of Baal HaSulam

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Question: Do I have to be actively incorporated in the sufferings of others and to suffer too as a result?

Answer: Of course, you have to identify with the sufferings of others as if you actually suffer, which means to be incorporated in others. We shouldn’t fear that we will remain in these corporeal sufferings like society itself. Indeed there is such a risk when we begin to help others that we will drown in their sufferings and become like them. But because we have a rope that connects us to the group, there is nothing to fear.

We must only tighten the connection to the group, and then the lower you descend into the public and penetrate their desires, the higher you will be able to ascend. It says “I dwell among my people,” because when we raise these lowest desires to the Creator through us, we give them the right form for correction.

Then you begin to see that the whole world is one desire, the whole world is you, the lowest corporeal desires that scream in people are your personal desires. It is a very good thing that you perceive them as foreign now as long as you are not corrected, don’t love everyone as you love yourself, and cannot tie all of reality to one thing.

If you felt these needs as your own, then you wouldn’t be able to worry about them, you wouldn’t be able to relate to them objectively, you would feel too interested in them and wouldn’t be able to rise above these desires, and wouldn’t be able to ask for their correction instead of for the feeling of pleasure.

If you put yourself in the shoes of these people and feel their sufferings just as they feel them, then you would focus on the pain like everyone else, or cry out to the Creator so He will save you; you wouldn’t be able to relate to these desires purposefully in order to use them only to bring the Creator contentment, but would only think about yourself.

The division of the general soul into so many parts allows us to work with these desires, as if externally and independently. We can gradually become incorporated in these desires and feel them as if they were our own, but it is only to the extent that we are protected enough by a Masach (screen),  we can be impressed by them as if they are our own but we can ask for the right correction for them.

This means that we shouldn’t ask to get rid of the troubles, but should use them as help in getting closer to the Creator, to bring Him joy. Then we will be able to thank Him for the bad feelings since it is thanks to them that our desire to receive pleasure is spurred towards bestowal.
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From the Preparation to the Daily Kabbalah Lesson 8/14/13

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Question: What does it mean to be the Creator’s partner?

Answer: It says that the Creator begins creation and the righteous end it. Our job is to take everything that He has prepared for us, these Lego blocks, this whole puzzle, and reconstruct the initial picture that He created. Thus we become the Creator’s partners.

We gather His creation but in the opposite form. By collecting and putting together all the parts of creation we discover where each part was created, why it was created that way, how it is connected to the other parts, and what should be done in order to connect it with the others.

It’s as if we have a pile of parts of a machine that was taken apart and are all mixed together in total disarray. We don’t know where to start and how to connect these parts, but this pile contains everything that we need and there is nothing missing except for the craftsmanship of knowing why it was created this way, for what purpose, and what should be done so that this mechanism will start working.

What kind of work should this machine do? How am I connected to it as I become an integral part of this machine? This machine has the elements of the still, vegetative, and animate nature with which it is easier to manage and which I find easier to organize. But there is the speaking part that I don’t know what to do with, I don’t understand and it cannot be connected. It’s only possible with the Creator’s help.

It’s only by putting this machine together, this puzzle, that we attain the essence of the Creator’s attitude towards us. We never attain the Eminent Himself, but only His attitude towards us, our vessels, His plan, the thought of creation, as it says: “From Your actions we will know You.” Thus we learn how the Light of Hassadim fills the vessels and then the Light of Hochma, and then we attain Keter by Bina and Hochma, which means the thought of creation.

But this is the thought of creation with regard to us, and not Him. We have no vessels to actually attain Him. At least this is what Kabbalists say. We don’t know what happens afterwards on the upper levels after the end of correction.
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From the 1^st part of the Daily Kabbalah Lesson 6/25/13, Shamati #54 “The Purpose of the Work”

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