All of humanity is one spiritual body and the correction is not meant for the part that can be spurred but actually for the part that cannot.

It is possible to bring contentment to the Creator only if we perform the whole formula. I correct myself in order to connect to Israel—to correct it, and then to correct all the nations of the world.

This means that my prayer should include the following components: Me correcting myself in order to build a common desire with others, the corrected part of the desire called “Israel” or “Shechina” and Malchut.

All this is in order to connect with the nations of the world—in order to bring contentment to the Creator.

We should plan the end of the process and this is why I begin. If it weren’t for the final result—contentment to the Creator, I wouldn’t start this whole process, since then it would be an egoistic action.
[87982]
From the 1^st part of the Daily Kabbalah Lesson 9/9/12, Shamati #46

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The desire is divided into two parts because of the “four phases of the Direct Light.” The first group of desires belongs to the root level, the first and half of the second level of thickness. The second group belongs to the second half of the second level –Bina, the third level, ZA and the fourth level, Malchut.

The first level is still part of the spreading of the Light that operates on the desire. The second part belongs to the desire to enjoy that performs different actions and wants to resemble the Light, which means that it belongs to the reaction of the desire to the Light. Its first part, the lower half of Bina is the plan of the operation, like a “head.”

But when the desire develops, every level includes all the levels that preceded it. In phase one there is the root phase, in phase two there is phase one and the root phase, in phase three there is the root phase, phase one, and phase two, in phase four there is the root phase, phase one, two, and three. This means that every level includes all the previous phases and it adds what mainly characterizes it.

Phase four, Malchut, is actually the created being in which all the other phases are included, the vessels that absorbed the attributes of the Light and are therefore close to correction. The purest levels of the desire that is in the created being is the root level and levels one and two are called “Israel,” while levels three and four are the other nations of the world that cannot correct themselves by themselves because the Light operates in the first levels while the desire determines everything in the last levels.

Therefore the “Israel” desires can be corrected under the influence of the Light. They only need to draw the Light to them when they work against their ego. They still have a small desire to enjoy and it’s as if it doesn’t disturb them from getting closer to the Creator. The third and the fourth levels cannot draw the Light by themselves since their desire is so strong that they cannot even think about these corrections.

But according to the thought of creation, it is these desires that have to be corrected since the fourth phase is the true created being and the Creator’s goal. Israel is the link between the Creator and Malchut that can absorb the attributes of the Light and with its help, when it’s incorporated and connected with the rest of the desire, to correct its thick part.

So there is a mixing of the desires and as a result, Israel includes the nations of the world and the nations of the world include Israel. This incorporation comes from Above, but later there should be a clarification with the help of the work of Israel. This part of the desire that has penetrated deeply into the other layers can draw the Light that Reforms and with its help, clarify itself.

Of course Israel has to feel the pressure of AHP, of the nations of the world who need this Light, so that the desire to draw the Light will be formed. Israel itself doesn’t need anything; it is initially only vessels of GE, Bina. But when it experiences the pressure of the nations of the world, it feels that it needs corrections.

Then Israel draws the Light that Reforms and corrects itself when it connects to the collective body, GE. The collective desire that they build then is called the “Land of Israel,” and the connection among them is called “Knesset Israel” (the Assembly of Israel) or Shechina, the assembly of all the souls of Israel, since that part is already aimed at the Light (Israel meaning “Yashar El” – “straight to the Creator”).

If Israel deals with the correction, the Surrounding Light begins to operate even on the second part of the desire, on the nations of the world, when it brings them peace. If Israel doesn’t worry about its correction, the nations of the world feel pressure and begin to pressure it more strongly. The nations of the world force Israel to unite whether in a good way or in a bad way.

The process of correction is mutual: GE starts it and then the nations of the world join it. How the process will take place is up to Israel, whether they hasten time, which means whether they aspire for correction or not.
[87985]
From the 1^st part of the Daily Kabbalah Lesson 9/9/12, Shamati #46

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Question: What is this mutual integration that we must attain between us?

Answer: The integration of desires into each other occurred due to the breaking of the vessels. Foreign desires can also be integrated without the breaking by means of common screens.

But there can’t be integration in desires. If I want something sweet and you want salty, then these are two different demands that can’t be together. They can somehow dress in one another, but neither of them can nullify the other. Each desire has its own place where it is revealed and receives fulfillment.

The Light gave birth to each desire and keeps it in the same form in which it was created. Therefore a very big question appears: So what is integration, penetration into a foreign desire and how is it possible?

Integration can only be in external forms that we provide for ourselves, thus from the inside we remain the same. We can’t integrate in each other through the desires because each one has their own desires. It was said, “Just as their faces are not equal, so are their thoughts and desires not equal.” We can’t connect in desires because each desire is defined precisely and separately from the others.

Each desire was created by its special Light. But when these desires bring about themselves a form of bestowal towards one source, then they can begin to unite thanks to this form of bestowal and they can integrate in each other precisely because there is one common Source, one to all. If all the desires yearn for it, then thanks to their common yearning, they begin to integrate in each other.

Otherwise, mutual integration is impossible. Only the one common Source obliges us to connect and integrate between us. Otherwise we would remain separated. And only so we can achieve a real connection, and not as a group of criminals that connect for an egoistic benefit where each one remains with his desire and with the help of the connection hopes to get fulfillment for himself.

But if we want to integrate with the desires of others, then it’s possible only with the Reforming Light that directs only to one source, which connects between us. As it was said, “He Who makes peace in His Heavens, may He make peace upon us.”

The desires themselves can never connect; each desire remains on its own. If it was not so and all the desires would once again connect and integrate into one desire, then we would not achieve in Gmar Tikkun (the end of correction), an attainment that is 620 times greater in intensity than from what existed previously. This attainment is 620 times greater in intensity because each desire remains on its own; each one is in its Klipa (shell), in its envelope. And when despite everything, they unite to one fruit, beneath one Klipa (shell) like pomegranate seeds, then there is attainment of perfection 620 times greater, adhesion to the Light, and clarification of the Light.
[87536]
From the 3^rd part of the Daily Kabbalah Lesson 9/2/12, The Study of the Ten Sefirot

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From The Study of the Ten Sefirot, Part 3, Chapter 13: It means that since Keter is first in merit from the perspective of the Ohr Yashar, Malchut is last in merit, for she receives last, and is the farthest from the Shoresh. It is the opposite from the perspective of the Hitpashtut of Ohr Hozer, namely Sefira Malchut became the Shoresh and is the first in merit, and Keter last. It turns out that all the Kelim equalize to the exact same level by clothing the Ohr Yashar in Ohr Hozer. It is so because all that is better in Eser Sefirot de Ohr Yashar is worse in Eser Sefirot de Ohr Hozer, and vice versa, all that is better in Eser Sefirot de Ohr Hozer, is worse in Eser Sefirot de Ohr Yashar. Thus, all the Kelim become equal.

All desires replenish each other; if Direct and Returning Light are present, it means that a spiritual action has already taken place and there is no difference in who exactly performed it. Friends do not differ from one another whatsoever. If one’s Aviut (depth of desire) completed the work that one was supposed to perform, then one stays equal to everybody else.

The higher the Sefira of the Direct Light, the lower is the Sefira of the Returning Light that dresses it; the lower the Sefira of the Direct Light, the higher the Returning Light. Consequently, they are equal. In spirituality, there is no difference between us. One has a higher soul, the other one has a lower and “coarser” soul, but eventually they all do the same work.

A higher soul is closer to the Light, but this “highness” does not allow a person to bear a big amount of the Returning Light. Due to the fact that lower desires interact with him, he achieves a bigger depth of desires and acquires a larger screen, thus getting more of the Returning Light. This happens to each Sefira, which includes all other Sefirot and reaches the same level as all others.

So, when I invest my spiritual inspiration into the group, I get back from them a power of my own corrected desire (Aviut) together with its “fineness” (Zakut), which makes all of us equal. They needed my aspiration, whereas I required their corrected desire. It’s similar to a fetus inside of his mother that defines the processes in her body that he has to go through.

A little one is more important for an adult than himself, since a bigger depth of desire becomes imperative; likewise, Malchut determines what to do next relative to Bina. According to the goal of creation, if a bigger desire is added to the process of correction, at all times it becomes more important. Every part of Malchut that connects to Bina defines what she is supposed to do, and Bina is obligated to fulfill this requirement.
[87161]
From the 3^rd part of the Daily Kabbalah Lesson 8/30/12, The Study of the Ten Sefirot

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Question: How does it happen that, by improving ourselves, we correct the entire generation (as Baal HaSulam writes in his article, “600,000 Souls”)?

Answer: It cannot work otherwise in the integral analog system in which everybody is interwoven with one another. By correcting a part of me within the universal structure, I correct my connections with others, thus making all liaisons work one hundred percent properly.

 If I improve myself relative to someone else and continue working with them, it means that someone out there is also getting corrected. In other words, by self-correction, I alter the entire segment of the general structure to which I belong: the entire system of souls that are a part of my generation.

The task of the others is to improve their segments of the structure. By doing so, they happen to correct me and others relative to them. It is called “one’s generation.”

This is the way one corrects the others and, thus, discerns a complete (general) soul from one’s personal perspective. So far, it’s not an ample perfection; it is called a “personal end of correction.” A man doesn’t correct himself, but rather his connections with and inclusion in the others. Hence, he corrects himself.

Each of us senses himself as a detached entity only because of the shattering. If not for shattering, we wouldn’t exist at all. Instead, there would have been a network of connections among us. We feel alive only because the power of the shattering has created an individual self-perception within each given desire.

However, through self-correcting—by including myself into others, by revealing the links that already exist among us, and by conforming to them—I lose myself. I transition to becoming a general liaison and, thus, “shift” into others.

The particle that used to be named “I” disappears, contracts itself, and works only in conjunction with others. That’s why I begin to sense myself as if I expand throughout the entire space, meaning that I reveal the “common soul.”

I am totally incapable of receiving into one point, in me. Only by including myself in others, I acquire their vessels and desires. I figure out exactly what I can give to my neighbors, to the person next to me, the one next to him, and so on to everyone!

I discover my personal measurements of bestowal, and thus I win the entire space of the common soul. This is the only acquisition I get. The more I include myself in others, the more I gain through the mere fact of being together with them.

It’s similar to having children. You give everything to them – yourself, your sperm—and thus you multiply and continue living in your children.

My original “I” “discontinues.” It is present solely in my involvement with others. This is how I attain the common soul, all possible liaisons and contacts with others.

Each one performs this kind of work, thus getting encompassed into others. This is how one attains the general common soul, but in one’s own unique way, according to one’s individual spiritual root. Then, one receives the entire sum of other people’s desires only for the sake of serving and fulfilling them. Thus, he becomes a channel through which the Light is transmitted to others.

One receives the surrounding Light that Reforms, reveals others’ demands, and satisfies them. This is how he links with and serves others, similarly to a cell that attends to the whole organism, thus gaining the whole body.

So, by saving our souls, we recover the entire world since a part and the whole are equal. If an isolated particle is connected with the rest of the system, then the whole structure cannot achieve perfection without it since one particle is as significant as the entire system. This is what the law of perfection of the analog system is about.
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From the 1^st part of the Daily Kabbalah Lesson 8/27/12, Article “600,000 Souls”

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Question: Why do the great Kabbalists write their articles “According to my humble opinion”?

Answer: That is what is said until we attain Gmar Tikkun (the end of correction). It’s said, “Don’t believe in yourself until your dying day.” This means that until all his egoistic desire has finally died, it’s forbidden to believe in yourself.

It’s impossible to know what tomorrow will bring. This is what the entire spiritual process is like. Each time an entirely new world is revealed to you. And everything that you previously saw within your desire to receive, even though it’s partially corrected, can transform the next day into something completely different, and thus we discover new and different connections and horizons.

Therefore, each new level is revealed only in “faith above reason,” in bestowal. A person needs to annul himself and be included into the upper level like an embryo in the mother’s water. It’s only in this way that he is able to discover it. This means to be ready for anything by completely annulling himself.

Thus the Kabbalists write, “As it seems to me,” or “according to my humble opinion.” After all, no created being has attained complete Gmar Tikkun, when for him the whole world needs to be corrected. And even if a person attains his private Gmar Tikkun, it still doesn’t determine the general level and no one knows what can be revealed in it.
[86617]
From the 1^st part of the Daily Kabbalah Lesson 8/26/12, “600,000 Souls”

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Baal HaSulam, “600,000 Souls”: It is said that there are 600,000 souls, and each soul divides into several sparks. We must understand how it is possible for the spiritual to divide, since initially, only one soul was created, the soul of Adam ha Rishon. In my opinion, there is indeed only one soul in the world, as it is written (Genesis, 2:7), “and breathed into his nostrils the breath of life.” The same soul exists in all the children of Israel, complete in each and every one, as in Adam ha Rishon, since the spiritual is indivisible and cannot be cut—which is rather a trait of corporeal things. Yet, saying that there are 600,000 souls and sparks of souls appears as though it is divided by the force of the egoism of each person.

At the beginning we feel that we exist outside of the common soul because our ego fences us off it. Ultimately, everybody attains completely this one common soul, the spiritual vessel, the corrected desire of the creature who is in adhesion with the Creator in the world of Infinity.

The Creator created only this one soul of Adam ha Rishon. But because of the force of shattering, which has entered us, each of us senses only himself. However, by virtue of actions called “the Torah and commandments,” a person has an opportunity to attract upon himself the Light from the common soul, if he wants to draw closer to it.

The soul is a collection of all souls merged into a single whole. The more a person aspires towards it by the means of the group, the friends, and the study, the greater is the illumination that he invokes from there. This illumination helps him to remove the partition that fences him off this soul and to reveal it.

That is, everyone discovers that they are inside this soul. But all parts, into which, as it seems to us, we are now divided by imagining different people, they differ from one another and stem from different roots. Some relate to 600,000 souls, and others to the sparks. But this determines only the differences on the path: who comes first, who at the end, and who in the middle in the process of correction; who belongs to the degrees of HBT–HGT–NHY, “fathers,” “sons,” or the entire world. And ultimately, everybody discovers the common soul in its entire fullness, without any difference between us.
[86542]
From the 1^st part of the Daily Kabbalah Lesson 8/26/2012, “600,000 Souls”

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Question: What is the prayer of many? Is it when we have one need or when I don’t have a single thought about myself, but only the desire of the group, of the world?

Answer: The prayer of many is when you can unite all the desires of all creatures in your request to raise them to the Creator, to give Him an opportunity to be revealed because this is His joy.

Question: How can I achieve this?

Answer: You are trying to sense them, to get out of yourself, and to begin to feel them, thus you inject their desires into yourself. In fact, you don’t need to cover the whole world and feel absolutely everyone. That will come later because you will perceive this single desire in this way. The Light will affect you and show you all this, evoking your feelings. But until then, you make such attempts as much as you can.

This is a time-consuming work because the process of preparation is the longest, most difficult period since we are operating in the dark. But then, each degree will have its own specific entrances and exits, internal process, analysis and synthesis of all that I do, manifest, and feel from others.

This inclusion of all desires into myself is what is called bestowal: when I start to feel the desires of others as my own. The desires mean aspirations for the Creator. And if there are none, it does not matter. When I start to connect with other people, first in the group, I begin to feel within the group that they strive for the Creator, even if they do not understand and do not know. I start to see and feel this desire everywhere: in people, animals, and plants. After all, the desire for life is also the yearning for the Creator, for the Light.
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From the Kharkov Convention “Uniting to Ascend” 8/18/12, Lesson 5

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An appeal to the Creator, a prayer, in our state can be only collective. Otherwise, the Creator does not hear. He hears only when people gather together and come to the same opinion as one man with one heart, one mind, because, thus they create a collective desire.

What do they want? Him to correct, raise, fulfill them, and so forth.

One person is worth nothing, means nothing: Such a prayer does not exist. You can scream as much as you want, but it will be the voice of one crying in the wilderness. If ten people get together, then, no matter how they shout, even falsely, their plea will taken into account because they are trying to connect with each other.
[86185]
From the Kharkov Convention “Uniting to Ascend” 8/17/12, Workshop 3

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We can cultivate a true desire for bestowal only if we actually work on it in the group. If a person leaves, it means that he is simply going in the wrong direction. Outside the group we can’t understand what a desire to bestow means at all. We have to make efforts, feel that we don’t want it, that it’s repulsive and painful; we escape the fact that we have to be connected with others. Only if we are persistent and stay in order to be connected in mutual guarantee, do we begin to understand what the attribute of bestowal means and to what extent we are far from it. Then comes the demand so that the force of bestowal will simply influence us because it is the source: It created us.

Now from this point of view, we can look at what is going on in the world. It seems that on the one hand everyone is mutually connected now and there is nowhere to run, all of humanity makes up one big group and this mutual connection is being revealed more clearly now but as a negative connection. However, at the same time people already begin to understand and to recognize that if there were a good mutual connection among us, we could create a wonderful humanity, a wonderful world.

But we can’t do it! It’s because our ego does everything that it can to separate us, it pits us against one another: this mutual hate, distrust, repulsion, etc. This means that the world is headed in the same direction we are but in small steps, gradually, according to its form, but still in the same direction. So it’s already possible to speak about this source everywhere.

The wisdom of Kabbalah is the inner psychology of the individual and of all of humanity. It is the continuation of the ordinary psychology. The point is that psychology has run its course and has been in a crisis for several decades now. The wisdom of Kabbalah is its substitute. It tells us about inner attributes, about the forces of nature, not only man’s forces but of the world around us, which means how man and the world around him reach a state of balance. This is actually the role of psychology: to bring a person to a state of balance with the world that surrounds him.
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From the Kharkov Convention “Uniting to Ascend” 8/17/12, Workshop 3

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