Our desires are divided into two:

• “Animal” desires—related to food, sex, family
• “Human” desires— related to money, respect, knowledge.

In every circumstance, both these and those are related to this world; there is nothing spiritual in them.

Regarding the lower group of this world, it’s possible to say that these are “personal” desires. And the upper are “social” desires. And above, all of us are one family. In any event, we strive for this.

Question: Which of the desires arouse gossip and slander in us?

Answer: In particular the desires for respect and control.

Question: And how do we contend with this in order to be one family?

Answer: In crude language: shut the mouth and the ears, to harden the heart. This is the work. Nobody demands from the other to be corrected, but it’s necessary to understand the need for correction and to want it, or at least to aspire to this desire. You see if the desire is ready, then from the point of view of the Light, there will not be any hindrance. And meanwhile I raise, as it is called, a “prayer before a prayer,” a want to want.

Question: How do my negative thoughts separate the family that we want to build?

Answer: This is the same thing as boring a hole in the side of the shared boat. You see, one hole is enough to sink everyone. Moreover, even if I don’t add my effort, my support, this is already harmful. We need to want with all our powers to be one family. In it there are no beautiful and ugly, wise and foolish, good and bad; the Creator gathers us, and we need only to love one another. All are beautiful, all are wise, all are good, all are loved.

Question: Our group is one Partzuf. Does a similar division of desires exist in it?

Answer: If we already become one Partzuf, then all of our particular desires are mixed together, are included in each other. Overall, we are working with a joint account. And within it everyone receives a different Partzuf, not as it was before. With this merit, those desires in each one are integrated in a new form. Thus we are combined in thoughts and receive an immense driving force towards advancement, negatively and positively alike.

Question: What are the minimal compulsory desires in a group?

Answer: I don’t have anywhere to acquire new spiritual desires from if I am not included within the group and I will not begin to receive a new “model” from the friends. I have no other possibilities. In general, according to the degree of advancement, we gradually build a Partzuf, which includes and covers everyone together.

Malchut of the world of Atzilut in itself is a point in which there is nothing, an empty place, into which we enter and join one another. Everyone strives to work for the sake of the others, and then we have a shared request for correction (MAN).

Suppose, that five people are gathered, each one has a part, a desire, ready to unite with the others. Malchut de Atzilut connects all of these parts, takes care of them, helps them to contract all the rest, and builds from them one shared desire that is not realized yet. That is what rises to receive the Masach (screen) that at the end of the matter, everyone receives. From this Masach everyone gets back what he invested.

Thus, everyone works according to one desire. According to that principle, interaction exists between the neurons in the brain, the cells of the body, the synapses, which build different integrations with every action, and so forth. There is one principle everywhere: to gain a common desire, to process it, and to prepare for the next step. Every state, every moment on this way, is not like the previous moment, and in the end we correct them all.
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From the 4^th part of the Daily Kabbalah Lesson 3/17/13, “Introduction to The Book of Zohar”

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Baal HaSulam, “Introduction to The Book of Zohar,” Item 20: And the same “body,” in its bad form that is given to us in the present, this too does not spoil our essence as this and all its properties are about to be annulled completely together with all the system of impurity that is its source, and everything that is about to be burned is as if it is already burned, and is considered as if it never existed.

The essence of the soul (Nefesh), clothed in the body, is merely at this stage of desire, but the desire to bestow is derived from a system of four worlds of ABYA of sanctity; it exists eternally, because this form of the desire to bestow is in equivalence of form with the source of life and is unchangeable.

We exist in the reality of Ein Sof (Infinity) and all the worlds (olamot), meaning the concealments (alamot), are only filters that adjust the picture of Ein Sof for us; the degree of concealment exists only in our perception and they will vanish the moment we are able to annul our body,” the desire to receive for itself.

However, this desire still needs to be revealed. Where does it really exist? In fact, today all my desires are actually acting at the beastly level. The real desire in order to receive is revealed only when I begin to work in order to bestow and find out everything that is opposed to the desire to bestow. Opposing the right line, the left line is revealed; against sanctity, impurity is revealed.

Here below, under the line of spiritual perception, we are in the imaginary world where our desires, as it is said, “All look like beasts.” But if by work in the group, in dissemination, in connection, for friends, for humanity, and finally for the Creator, we reveal our inclination toward Above, then we reveal our corrupted “body,” meaning the desire to receive with the intention to receive.

In order to correct this desire, the intention needs to change to in order to bestow. The desire to receive itself stays and above it I build a desire in order to bestow that is called soul (Neshama). Its essence is in my bestowal to everyone. By giving to everyone, loving everyone, I develop the soul above my “body.” And in this form, we are reach correction.

Then this world disappears, and I can see all the worlds to the world of Infinity.

Now we also exist in the world of Infinity. And now, too, everything depends on my intention. Nothing is immutable and constant, as everything is being depicted and happens only in my qualities.
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From the 4^th part of the Daily Kabbalah Lesson 3/13/13, “Introduction to The Book of Zohar” 

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Baal HaSulam, “Introduction to The Book of Zohar,” Item 24: And since the essence of the soul is but a desire to bestow, and all its manifestations and possessions are fulfillments of that desire to bestow, which already exists in the eternal first state, as well as in the future third state, it is immortal and irreplaceable. Rather, it and all its possessions are eternal and exist forever. Absence does not affect whatsoever at the departure of the body.

Question: What does “the departure of the body” mean?

Answer: The desire to receive disappears in its previous form, and it is as if you acquire a new vessel instead, a desire to receive in order to bestow. In this vessel you discover the Creator, the Light, your eternal life. All your egoistic attributes take on the opposite form by the restriction and a Masach (screen), an intention and the dressing of the Returning Light. Now this is your life.

So, the transition from the intention of in order to receive to an intention of in order to bestow is called “the departure of the corporeal body.” Although the desire to receive was formed as “something from nothing,” it exists eternally. Without this it wouldn’t be a created being, a desire to receive fulfillment and pleasure. There is nothing we can do with it, but only to reveal or conceal it according to the different states.

By revealing the desire a little, you see “this world.” Greater revelations are called “the upper worlds.” Eventually you discover the whole “sphere,” in its full scale (∑), in every direction, and rise to the “integral” (∫) from zero to Ein Sof (Infinity), or to the world of Ein Sof.

The desire to receive is divided into “layers:” from the root phase to phase four. We can restrict (Tzimtzum) the desire and then you cannot use it in any way. You can also put a Masach on the desire, and then you can use it and operate it to the depth of the different layers.

If you use the Masach at the Aviut (thickness) of the root phase, you feel the world of Assiya. In the Aviut of phase one you feel the world of Yetzira, in the Aviut of phase two you feel the world of Beria, etc.

At the same time, the desire to receive doesn’t disappear, but it is as if you always work above it. Of course, you still remain in it, but schematically we present it as an ascent. We can say that the attributes that are corrected by the Masach “descend” and take their place in the Aviut of the desire to receive.

[103086]
From the 4^th part of the Daily Kabbalah Lesson 3/18/13, “Introduction to The Book of Zohar”

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Question: Does a combination of people in the integral circle form a new force, integrality, meaning people’s minds and feelings are combined together?

Answer: They are not simply combined together, but, rather, the mind and feelings are mutually complemented. Therefore, they form a new, physical, integral force. This is not just a sum, but rather, a sum of all common efforts to rise above oneself to connect with others; that is, it is a spiritual force.

Spiritual means “apart from egoism” because everyone must rise in order to begin connecting with others.

All our small efforts accumulate together. Then, from our connection, we begin to sense something new. It’s very good, kind, pleasant, and safe.

Let’s say that ten people sit in the circle. However, during the discussion, they form not just a combination of the ten people, but it’s multiplied by an infinite number. This is because, when I annul myself in order to connect with one and another one and a third one, and they, in turn, do the same, in this way, each of us receives the integral desire. Then, with this integral desire, we, again, “enter” one another in one experience, and, in this way, we form a multiplicity of multiplication. It is as if we pull ourselves by our hair from our world into the spiritual world.
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From KabTV’s program, “Professional Secrets,” 2/10/13

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Question: When one passes to the next spiritual level the aspiration for money is transformed into some anti-egoistic property called a “screen” (cover). Then into what does a sexual desire transform?

Answer: Neither sexual desires, nor desires for wealth, power, fame, or any egoistic desires of our world become transformed into the next level. All of them are only egoistic desires at the level of our world. Therefore, we simply perform a restriction on them.

At the next level, new desires appear: desires to become closer and their opposite desires for rejection. All desires directed toward rejection are those of egoism that have to be corrected. And if you want to eat two dinners or enjoy something else, these are not the desires that a person needs to correct.

Question: Do they have to develop to their maximum?

Answer: When you are engaged in spiritual advancement you are obviously limiting them. This means that when they awaken you have to realize them in some way. However, they are simply the means for your soul to advance forward, just as is your body.
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From KabTV’s “Talks with Michael Laitman,” 3/11/12

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Devotion is required of us along the way; we are required to annul ourselves, to “take on the burden of Heaven,” which means devotion.

We see similar qualities in animals: If something bad happens to his owner or if his owner has a problem, a dog feels it and is very dedicated to his owner. Is that the same devotion we speak about here, or not?

What is the difference between devotion on the levels of the still, vegetative, and animate nature and the level of the “speaking”? The slave gets used to his owner, feels his dependence on him, and is devoted to him, just like a dog. In what way is he different from a servant of the Creator?

Being enslaved to the Creator is devotion to a nature that is opposite from a person’s nature. I am in a state of submission and self-annulment between two polar points that have split. Inside me there is my desire to receive and in it, I feel my ego, different claims, problems, and disappointments. I feel all that and do not nullify it, it lives inside me, but above all that, I gradually acquire recognition and the understanding, spiritual devotion opposite to my egoistic property.

The gap between these two forms of nature that are inside me is clear, understood, and familiar. My devotion rises above my reason, and the greater the desire, the higher I rise above it. In an opposite manner, the gap, the tension, the distance between the egoistic nature and the altruistic nature, between the intention of in order to receive and the intention of in order to bestow, for myself or for the Creator, the gap between these two poles grows increasingly larger.

It says: “He who is greater than his friend, his desire is even greater” and “a person cannot fulfill a Mitzva unless he failed in keeping it before.” It means that we have to fall and to feel a greater depth of our ego, of the evil inclination, of the snake, and only from there can we rise to higher levels of selflessness and complete devotion.

These two points do not annul one another. Instead we fill the distance between them with recognition, understanding and our love that rises above hate: “Love will cover all transgressions.” This is the difference between our spiritual devotion and religious devotion.

Religion requires a person to follow with his eyes closed, and the less he understands, the more devoted a believer he is. He does whatever he is told, without trying to understand. The fewer doubts he has, the more surely he advances with the flag in his hand and the fanatic look on his face, and the more respectable he is considered.

In the wisdom of Kabbalah, however, it is the doubts, the confusion, the different problems and inner clarifications that generate rich discernments, thoughts, and inner ideas. They are all opposite from the Creator and the work in order to bestow, but above them, a person builds his devotion, since thanks to them he can understand and feel.

Based on that, he builds the understanding and feeling, perceives the world from one end to the other in the two forms, in all possible feelings and understandings. He doesn’t have a narrow perspective and doesn’t advance with his eyes closed, but fully recognizes the ego, and thus builds his attitude to the attribute of bestowal by understanding the property of the Creator.

He raises the attribute of bestowal above the attribute of receiving; independently and consciously, he consents to surrender himself to serve and love. This becomes his Creator.
[98502]
From the Preparation to the Daily Kabbalah Lesson 1/22/13

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Question: When we study nature and ourselves, we discover that we all totally depend on our genes and surroundings. Compelling evidence suggests that there is no freedom of will whatsoever and that we all are mortal. However, we are not ready to conform to these facts; we ignore the results of our own research and prefer to stay in the illusions that appeal to us. How can this conflict be resolved?

Answer: We study many phenomena, but are not necessarily guided by the results. There are such things as doubts, beliefs, faiths, and egoism after all. Even if we know we’re wrong, we still stick to our “opinion” since this is what we really want. We know this about children, but adults often do the same.

In short, our life is difficult. But in any case, the impartial, reasonable data proven by scientific research should be accepted as facts. Otherwise, in the end, we’ll hurt others and ourselves.

On the other hand, concepts that have not been validated or proven by science cannot be accepted anymore.

Question: So, a human being is an egoistic irrational creature that believes in fairytales if they suit him?

Answer: Really! How can that be? Are we actually triggered by pleasant sensations even if they are wrong? Let’s say, I like to smoke, overeat, and do many other unhealthy things. I don’t care that it harms me as long as I enjoy them. I want to do what pleases me and if I have to pay for it later, who cares.

Such an attitude is irrational. Logically, I have to accept the laws of nature and comply with them, following them as precisely as a machine. However, my desire “spoils” everything and instead, I do what pleases me. This is the way a human being is created. In contrast to inanimate, vegetative, and animate nature, humans are spoiled.

If not for our egoism, we would simply be animals that have a rigid program inserted in them; if it were so, it wouldn’t leave us any choice. Animals don’t face dilemmas like: “To do or not to do something? Should I do it this way or that way? Will it be pleasant or not?” They are governed by rigid commands; that’s it.

And here we are worse than them; we are the worst of all! After all, our egoism stands in our way and prevents us from observing the laws of nature; it doesn’t let us act as we are supposed to, without deviating an inch to the right or to the left, to only walk on the fine line of the route. The laws of nature are immutable, invariable, and infinitely precise; however, the surplus egoism destroys and overwhelms all of us. We do what is good for our ego and it is always is against reason.

This is the way a man turns into a “spoiled animal.” All of our additions to the animate level look extremely good: culture, education, etc. These things are particularly based on our corruption. Literature, music, and other “spiritual heights” result from man’s deficiency after he stopped being an animal. Birds are singing not because they are aspiring to beauty, but do so. Yet, we are different…

In the end, any embellishments to common sense and to science in its pure form are harmful. In fact, all we should promote is science. However, we are making use of everything we can. What can we do about it? In fact, even education, upbringing, and culture, all that is not derived from animal instincts, is flawed and are attempts to compensate them. We don’t realize how strongly we deviate from the way that is given to us by Nature, nor do we understand that we have become an alien element, a “cancerous tumor,” that developed in our collective body. Eventually, the tumor destroys itself and the environment it lives in. Ecology is the best example. Cancerous cells devour the body and die together with it. They cannot stop. This is their form of existence. Egoism acts the same way in us.

So we have to clearly understand where the thin line is, the edge, the partition between science and “science fiction,” that is, religions, beliefs, philosophical concepts, psychological constructs etc. We can use things within the scientific sphere if we do it accurately, like animals following instincts, and don’t make mistakes. Even though we have discovered all sorts of phenomena and developed various methods that are based on our findings, these things still originally exist in nature. Therefore, if we follow the laws of nature, everything goes well. It’s fine if the laws of nature are revealed in science.

However, if we refer to the speculative sphere, to artificial theories and practices, we should keep in mind that all of them are imaginary and false. You cannot apply them in life. In that case, how do we relate to the soul? We did not find its scientific methods and we don’t feel it with our sensors. So does it really exist?

It’s quite possible that science will soon be able to answer this question. Science constantly brings something new out of hiding, corrects current deficiencies, modernizes and improves things that had already been discovered previously. However, we cannot base things on guesswork.

On the other hand, how should we refer to books by Kabbalists who tell us about the soul? Can we rely on them? After all, faith doesn’t work since it is not scientific.

So, until we attain these things ourselves, no evidence proving its existence, we will have doubts.

What can we do?

We should reconcile our natural progression as an “electrochemical driven bio-machine” and clearly realize that we don’t have any freedom of choice except in selecting our surroundings and placing ourselves into the correct environment. It has to be done strictly scientifically; we should see everything around us only through the laws of nature that can be reduced into two parts, which we call “the path of Torah” and the “path of suffering.”
[97181]
From the 4^th part of the Daily Kabbalah Lesson 1/3/12, “Body and Soul”

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Question: Is the point in the heart connected to our corporeal body?

Answer: The body is controlled by desire. Sometimes I lie powerless, asleep, unable to force myself to move. At the same time, I am physically healthy, my blood pressure, my blood sugar level, my heart, lungs, everything is just fine, so why can’t I move? Because I have no desire. I don’t want anything, and it is a kind of melancholy feeling. Sometimes, even if I have a high temperature and I feel dizzy, I run around madly all day in order to solve a certain problem.

The desire leads the flesh into action. This means that we turn to the wisdom of Kabbalah and come to the lesson not with our body but with our desire.

The body is just an “animal” that we bring with us. The dog lies on the carpet near the chair of his owner, and so I settle my body on a chair. I, however, am the desire. The way I work with myself, the way I “format” myself” is how I operate my body. It is merely a “biological machine,” and if it is given enough motivation, then even with a high temperature it will advance towards the goal together with me.

In any case, the desire decides and determines what to do, while the body carries out the order. So first and foremost worry about the desire and not the body.

Besides, you can penetrate more deeply and work with the point in the heart above the desire and above the body. By that you work “against” them and the point determines all your actions by choosing what is most important.

Thus the desire and the point in the heart constantly argue inside you. The argument stems from the fact that the point is another desire, the yearning for the Creator. Eventually, there is a constant struggle between them, but the body does not “intervene.” It acts according to the desire of the winning side, either the desire of the heart or of the point in the heart…

This point has already awoken in some people, and in others it is still asleep in the depths of the corporeal ego. Being in the center of the heart (•), it has to “emerge” and rise above the heart. Just like the worm, in the example Baal HaSulam gives, has to come out of the radish. The time of preparation lasts for thousands of years on the levels of the “nations of the world,” until the point rises by the sufferings. At the end of the ascent the real work with it begins, and at this point people come to us, to Bnei Baruch (BB).

As for the “nations of the world,” these are simply stages along the way. Everyone belongs to the general system, but today we are given the chance to advance consciously. This is what the Light that Reforms has done (the Surrounding Light). Why? We don’t know, but in general, the process takes place according to the order to the emergence of the Reshimot (spiritual genes).

During the shattering, the high Reshimot fell to the lowest place. Now the awakening is starting and here everything depends on which Reshimo a person belongs to, on the root of his soul. Then he will discover this root and will know all the details of his path. In any case, it does not depend on anyone personally. Everyone is operated and has to perform his role.

Question: Sometimes I perceive myself as superior to those who have not been “awakened” yet…

Answer: This is because the Light has not operated on you sufficiently. You are still judging by your ego. In fact, you will not be able to feel superior to any one else, not even an ant. On the contrary, you will feel the Creator in everything. He is behind a certain person or another, He is before you and you cannot have any complaints or disrespect regarding anyone. Even in the greatest enemies who cause the greatest troubles and threaten the nation and the state, you will only see the Creator; they force you to wake up and to correct the connection with Him above the current obstacle. It is He who has placed the obstacle before you, and the intensity of the interruption indicates how strongly you can be connected to Him.

Therefore it says: “Even if a sharp sword is placed on one’s neck, he shouldn’t despair of mercy.”
[98209]
From the 4^th part of the Daily Kabbalah Lesson 1/8/13, “600,000 Souls”

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Duality makes our work very difficult. I tried to explain yesterday at the “One Global Women” convention that on one hand, women need to prepare a collective, huge desire to pass it to the men for their work. They must be sure that their desire rules the world, controls the men, and starts the process of correction.

But on the other hand, in order to do it with the right attitude aimed at bestowal, they also need to know that at the moment they reach the correct desire, they will feel in it that everything is corrected and the men are complete righteous, not needing any correction.

It was difficult to explain these two seemingly incompatible opposites, but I still tried to make them clear and to bring this idea to the workshop.

Baal HaSulam writes in his letter (No.41): “Spiritual attainment is based on two opposite forms that are immediately revealed in man: one is from the part of the body and one is from the part of the soul,” that is, the desire to receive and the desire to bestow. The desire to receive is called the body, and the desire to bestow—the soul, and that is why a person experiences this dichotomy.

“Due to his nature, a man is not able to simultaneously analyze the body and soul as two parallel concepts and tries to tie them together in one concept. And therefore, it is difficult for him to attain spirituality as two opposites that cannot be combined into one object.”

Indeed, we sometimes feel that we are just torn apart and do not know what to do with ourselves. The heart contradicts the mind, and the mind does not agree with the heart; such conflicting thoughts and feelings are overcoming him that it is impossible to tie them together into any stable picture.

“It is like the story of Abraham, who was told that all his offspring will come of Isaac, but now the Creator ordered him to sacrifice him. And of course, nothing is changed in reality on the side of the Creator, and these contradictions are formed only on the side of the receiver. And that is why Abraham rejoiced …”

All our sufferings stem from the feeling of two opposite things that we cannot combine. The basis of any discomfort is an insoluble contradiction between two incompatible opposites. And you have to accept them in this conflicting form and be glad that we can rise above them and continue until they merge. In fact, this is the entire correction.

Indeed, one may ask: what do you need to correct? “Existence from existence” (Yesh Mi Yesh) and “existence from absence” (Yesh Mi Ain—to be able to glue them together: the Creator and the creature. This is the basis of correction, of all our work. That is why this work consists of little by little, by tiny portions, gradually getting used to accepting, understanding, feeling, and being glad that we carry out this work to connect two opposites.
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From the Preparation to the Daily Kabbalah Lesson 1/14/13

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Spiritual qualities are given different names: Nefesh (soul), Ruach (spirit), Neshama (soul). We begin to join the spiritual world by receiving the level of Ruach.

Nefesh, is the level of the inanimate of Holiness, when a person cannot move by himself. He comes to the lesson and thinks that everything is fine, that nothing more is required of him: today is the same as yesterday and tomorrow will be the same as today. He doesn’t explode and doesn’t feel sorry that he remains in the same state, but is rather happy that another day has gone by and that everything is fine. He accepts the daily routine.

But it is also an achievement if a person is in the group, trying not to interfere with its advancement, ready to join everyone, and to support it. He supports what the others are doing. But doesn’t show any special initiative; he doesn’t have the level of Ruach. There is no new force growing in him. And so he is called Nefesh de Kedusha (of Holiness).

But he still comes to the lessons and studies. I wish the whole world were on the level of Nefesh of Holiness. Nevertheless, this is called “spirituality” of the level of Ruach. Ruach means that a person already has something he can add. He doesn’t agree to remain on the level of the still nature. If he sees that nothing has changed since yesterday and that it won’t change tomorrow, then for him it is like being dead.

It isn’t just a state of motionless still nature, but a feeling of death, which means that it is the worst state. And so he asks himself, what else he can add. In the meantime, the only thing he can add is his actions. Baal HaSulam says in the article “The Freedom” that a person has no other means to change his state but by choosing the right environment.

A person who chooses a stronger influence of the environment is praiseworthy. It is through this that he can advance and not thanks to good deeds. He cannot do any good deeds, since we are not the masters of our actions. But thanks to having chosen a good environment that can influence him strongly, he begins to move.

In order to start moving by yourself and turning from the inanimate into the vegetative level, to rise from the level of Nefesh to the level of Ruach, to become a spiritual person, I have to constantly evoke those around me and to choose an increasingly stronger environment that will influence me more and more strongly and help me become more spiritual.

By such actions I constantly add from myself to the group and it constantly influences me and I yearn for spirituality, for bestowal, more and more. It turns out that I add to bestowal and finally I attain the next level that is called Neshama.

I act towards all the others and am influenced by them through the group that influences me. Thus, with its help, I constantly influence myself and raise myself. The environment serves as a lever to raise me higher and higher.

I rise through the environment and I want to start evoking myself, to connect to it in the most efficient and practical way. I want to increase my hold on spirituality so as not to be passive under its influence and wait for it to change me, but I want to bestow upon the environment myself, to make it stronger, so that it will influence me more strongly. Then we connect with the environment and raise one another to the spiritual world, this means that I attain the level of Neshama.

The main thing here is not to relax so that “each day is like the other.” There must be constant renewal, every moment, if not, then you will immediately fall to a state of death. It isn’t so easy to rise from the state of death. It is impossible to do it by one leap in order to return to the previous state. It is impossible to return to the same state. We have to make a correction: a new birth and new growth, everything anew.

But if a person doesn’t feel that he has to rise anew, it means that he doesn’t even feel his death, but that he has actually lost his consciousness.
[97342]
From the 1^st part of the Daily Kabbalah Lesson 12/28/13, Writings of Rabash

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