The Torah, “Leviticus”, 16; 18-19: And he shall go out unto the altar that is before the LORD, and make atonement for it; and shall take of the blood of the bullock, and of the blood of the goat, and put it upon the horns of the altar round about. And he shall sprinkle of the blood upon it with his finger seven times, and cleanse it, and hallow it from the uncleannesses of the children of Israel.

The work on the level of Aaron (the priest) is sublime and very serious work in revealing all our attributes, desires, impulses, mind, and thoughts, in terms of with what we can work in love and bestowal for others and with what we cannot. What is revealed here by a person as to what is going on isn’t simple at all.

Each of us needs to reach the level of the priest in order to divide these desires. The Torah speaks only about one person, since the whole world is included in one force. Therefore, I have to rate and differentiate what all the parts the Torah tell me and to understand precisely that I must gradually establish all the corrected vessels inside me.

I leave Babylon as a person who wants to attain the meaning of life and go to the land of Canaan as I reveal all my desires, thoughts, and impulses inside me.

Then the state of the land of Canaan begins to bubble in me by drawing me into the egoistic swamp. This means that I have gone down to Egypt, where I try to break out of myself by constantly focusing on love thy neighbor as thyself.

Eventually, when I begin to fight with myself, with my ego (Pharaoh) and my altruism (Moses and Aaron), I go to the desert (an empty place). Here I am told: “Gather all your desires with which you can advance. If you manage to do so, you will be able to receive the Upper Light on them, which will lead you forward and you will be able to move in the desert.” I am already advancing in the desert here.

The main thing is the slight awakening that emerged in me in Babylon, which is gradually covered by a very big ego that is gradually corrected in the desert. Babylon is the beginning, the thought and the goal. The ego that emerged in me is the exile in Egypt. In the desert, however, I work with an enormous, four-phase ego in order to bring it to a neutral state. I don’t want to be in it, I want to be above it.

All this is the revelation of my attitude towards the ego. It is like a huge black ball, and I clarify what I can illuminate in it under the influence of the Light, one piece, another piece, another, and then another. These are the forty years of wandering in the desert.

Each time I discover a variety of things and decide that I can ascend above all these new desires I have discovered in this phase in the desert so that no egoistic fillings will bother me. The Light and greater pleasures are gradually revealed in them, while I am above them, working only in bestowal, outside myself.

There are desires that I know I will not be able to overcome for sure. Then I send them to the desert, which means that I cannot make this desert my home, my shelter as yet, and so part of my ego remains in the desert.
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From KabTV’s “Secrets of the Eternal Book” 3/06/14

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The Torah, Leviticus, Metzora, 15:12-15:13: An earthen vessel that he touched was to be broken, and any wooden implement was to be rinsed with water…

Question: Is there a difference between a clay and wooden vessel?

Answer: Wood doesn’t absorb impurities because it has a vegetative origin, whereas a clay vessel is made of various sorts of ground and absorbs everything. That’s why it is weaker.

During its growth, wood sorts out what is right and what is wrong and then corrects them inside itself. That’s why it is more resistant to plague. It repels things that harm it, absorbs things that are good for it. This is how it grows. Clay absorbs everything and is more vulnerable to contamination.

A wooden vessel, i.e., a desire of the vegetative level, is more prone to the egoistic contamination than the desires of the inanimate level.

A vessel is a shaped desire. If a vegetative desire is hit by the egoism, for its correction it needs to be “washed” by the Light of Bina. Wood is Zeir Anpin, thus, it can be impacted by Bina from above. Clay is Malchut; Bina cannot influence it.
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From KabTV’s “Secrets of the Eternal Book” 3/05/14

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The wisdom of Kabbalah says that the Creator is good that does good. In order to realize Himself, He created the desire to receive, which is called the “created being.” This desire should be developed according to the Creator’s plan, according to His program until the created being understands and feels Him as good that does good, as great.

This is the desire of the Creator. Kabbalists explain to us that it’s not because He wants us to recognize His greatness, His omnipotence, and our dependence on Him. We are talking about the highest so therefore it is clear that this is so. No, the Creator wishes to raise us to His level.

So, we have to go through a certain awareness of the higher force in our nature and to reveal how we can ascend to its height. The Creator enjoys that we experience Him, meaning reach His level. According to the law of equivalence of form, to achieve adhesion with Him means to acquire the same properties as His.

The period of our self-correction is the path, the ladder, the rungs of which lead us upward through the five worlds. The created being can realize this ascent only if it is sure and knows for sure it he must do this. Then it has the force to realize it.

From where does the created being get the power to take the actions leading upward from reception to bestowal contrary to its nature? The created being has to have an understanding, awareness, and sense that he is in the bad egoistic state of reception and has to come to a good state of bestowal that is completely opposite to his current one.

We are told that we can do this if we get help from the Creator. The Upper Light is shed on us, and then we begin to talk in a different way and understand that to receive is bad for us and to bestow is good.

Well then, simply let the Creator do this! He has created the desire to receive within us and now can “shine” on us to turn that desire into bestowal. But no, this cannot occur because we would then lose independence and become like “angels,” that is, forces that just perform certain actions. Instead, we must admit and accept for ourselves that to receive is bad and to bestow is good.

This internal statement is called the “recognition of evil,” and nothing else is required. We only need to recognize the evil of the desire to receive and the good that is inherent in the desire to bestow. Once this happens within us, we will definitely stop using the evil of the egoistic desire that is manifested at this moment, and begin to use the desire to bestow, manifested as good.

It would seem that this is not child’s play: If a doctor explained to me what is good and what is bad, what is harmful and what is healthy, I would appreciate and follow his advice. However, I have to recognize evil myself. Advisors who tell me what is good and what is bad will not help me. I have to very precisely figure out on my own that the desire to receive is evil and that the desire to bestow is good.

Here, such a thin “string” is stretched that it cannot be expressed in words. I need to remain neutral internally, rising above the created being, since the desire to receive is defined as evil and the desire to bestow as good, with the first quality belonging to the created being, and the second, to the Creator. However, I need to anticipate preceding the created being, to stand in front of it, and look at these two desires. Then, based on this completely independent point, I need to define the desire to receive as evil.

This will be the true realization of evil. It is not done “all to order” for me, not on the basis of pleasure and suffering that lead to my decision when time after time I play a “negotiation game,” choosing according to the criteria of my egoism. No, the “expert,” “judge,” and “tester” in me has to stand apart, neither on the side of the Creator nor on the side of the created being, but seemingly a step in front of it.

This is a prerequisite. It is impossible that the Creator is good in my eyes. Why is He good? Is it because He created my desire and is enjoying His presents? No, it is just a given, the creation in which we find ourselves. The Creator desires us to “anticipate” the created being, so that we agree with Him, that He made it in that way.

The benefit of this is great: We are no longer dependent on what and how He created us. We have to rise above good and evil, regardless of the intentions connected to them. We must reach another degree, rising above them to the beginning of the plan of creation that existed even before He created us, before He decided to be revealed to the created being as the giver and made the created being as receiving. We seem to find ourselves before that moment and even before its cause. And this is where we actually find ourselves.

Therefore, the realization of evil must go deeper, to within the qualitative depth. It is not about how terrible my endless egoism is and how beautiful bestowal is. It is about the quality and essence: Why do I define one as evil and one as good? This choice should be performed on my own feelings. It just measures the details of perception for me “for statistics,” and above it I reveal a higher principle, which is above the created being and before it. Thus, the recognition of evil encompasses the whole of reality and raises us above it.
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From the 5^th part of the Daily Kabbalah Lesson 9/3/14, Writings of Baal HaSulam

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From the book: The Essential Secret of the Jews, M. Brushtein:

The Postulates Of The Theory of Integrality

Connection gives a sense of life.

Nature is a common organism.

The organism of nature passes sequentially through the still, vegetative, animate, and human levels of development.

The human being includes the still, vegetative, and animate levels.

Egoism limits the human being, that is why he cannot evaluate the prospects of development.
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Ancient Babylon receded into the depths of history, but it is still reflected in our time. Its entire course is a single process, linked from beginning to end and from end to beginning.

That is why when we see how history repeats itself, but on another level, we need to draw the right conclusions from what happened and is happening.

So, in Babylon, which was ruled by King Nimrod, Abraham’s group was formed, which challenged the “official” program of development with its own program. Nimrod said that the hatred and separation that flared up between the people must be overcome in a natural egoistic way: to settle in different places in order to have less contact with each other, in modern terms, to move out from shared to individual accommodations.

Abraham’s opinion was different: We cannot do that; we must connect. And now we have to pursue not division, but unity.

As a result, three million followed Nimrod, and only five thousand followed Abraham. This small group of distressed people, who were not satisfied with the people’s general concept, called itself “Israel” and left Babylon. “Accumulating” years, centuries, and millennia of suffering, it moved its own way up to the present day.

Question: Was the group “pushed out” of Babylon and forced to start its own movement?

Answer: I would not say that it was “pushed out.” Pressure began later, but not at the beginning.

In those days, Abraham was a great Babylonian priest and sage. The people who gathered around him realized that his method of correction, or the method of a new life, attracted them by its inner meaning, that it is not just egoistic “divorce,” separation, scattering to different places, but the movement inside. The corresponding message, the request of the soul, was awakened in them, and they were ready for it.

After all, humanity evolves not just technically; it changes form throughout history: slavery, feudalism, capitalism, socialism, etc. In other words, it changes its shape, it changes its content. The quantitative growth of egoism also acquires a new quality.

So, the followers of Abraham felt that they could not develop just egoistically; they needed to reach a completely different level, to “jump” to the next level. Thus they adhered to Abraham, who fulfilled their internal demand.
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From KabTV’s “Babylon Yesterday and Today” 8/27/14

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In the News (from DSNews): “Selfie is a way to inflate one’s importance and obtain instant popularity. This phenomenon occurs when the individual becomes more important. The reason is a lack of real communication, inability to reveal one’s inner world.

“Complex content – public, social, informational – takes only 20-30% of the total social networks.

“The bulk of the content is focused on personal life. This trend is even more noticeable in Instagram due to main visual content. Instagram, Facebook and Twitter are the same in their principles and preferences of the audience.

“Fascinated with themselves and drawing attention to themselves, users of social networks are becoming more fragmented; selfie contributes to the fragmentation of society. Social networks have stopped thinking. Selfie is a way to communicate with society at the loss of live communication skills.

“Funny pictures forced out thinking. Decline of the masses is observed in selecting specific information: an image makes a bigger impression than a text because the brain processes visual images faster, so there is greater involvement.

“Consumers of digital information do not like to read, they perceive only images. Pictures get more viral circulation than analytical articles.

“Users of social networks are much more interested in their own photos or the photos of their neighbors than in the significant events in the world. Great interest in positive information has been laid in the very principle of the structure of social networks.”

My Comment: This is a consequence of the growing egoism, for which the main thing is instant gratification. But there is a dead end in its development and it will be forced to look for fulfillment and will find it only through bestowal.
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We are made from the substance of the will to receive, like all of creation. But in contrast to all the rest, the human knows how to divide himself into two: into action and intention. It is possible to act like all of the still, vegetative, and animate nature, or like little children who play without any inner intention, taking what they want for themselves.

But when the child grows and takes the image of man in this world, it is no longer possible to know his intentions from his actions. It could be that the deed is a deed of bestowal, but as usual, the intention is for the sake of receiving. This means that our bestowal requires compensation in exchange and we are always acting for our own good.

From here it is clear that if we don’t change ourselves, then we act only for our own good. And because the ego grows all the time, then all of our activity is based upon the new ego and the intention becomes more and more egoistic. That is how we advance until the gap between our actions and intentions is made so great that we begin to pay attention to it.

When we see an old movie that was made fifty years ago, it seems really childish. Although they show strong and heroic people there, all of their speeches and their actions seem naïve like those of little children. This is because the ego was still small, not like in our time; their behaviors seem naïve and primitive to us. The action and the intention are very close to one another, the deed precisely matches the intention like with a small child. There are no devious political calculations behind all of it.

But in our times, the ego has developed so much that it brings us to despair because we see that every action in our world is only with an intention for oneself alone. We no longer believe in advertising, in nice promises, in words or actions, we no longer believe anyone, not politicians or simple people. We don’t even believe the members of the family, for we see how much each one is an egoist and is concerned only for himself, both children and the parents. So we are moving far away from each other. It is clear to all of us that all of our deeds are only for our own good without consideration of others at all.

Even if we are concerned about someone else, this is only because of feeling a connection with him, and as a result of that, his problem becomes our problem. So we think of him as we think about ourselves. But essentially this is only an egoistic calculation, for there is nothing else. That is how we reach recognition of the evil of our nature, understanding that everything is “for the sake of reception.”

The ego develops so much that it is not possible for us to connect to anyone. In the previous generations the ego was still not so developed and we would not use it in such a coarse form as today. But in our day nobody matters to us and nobody is ashamed of anything, rather he is even proud of his ego.

Politicians and businessmen no longer try to disguise their activities and appear to be nice. Each one acts according to his desire, fearing only punishment, and making a simple egoistic calculation.

And this is good because it is a sign that our generation has reached the recognition of the truth about itself. We have finally understood who we are and in what kind of a world we exist, and in what kind of connection we find between us. All connections have been made simple and clear, between nations, between people, in every city and family. As long as it is good for me with them, I will remain, and the moment that it is bad for me, I will leave everything.

There is no other calculation. Nobody speaks about patriotism, about self-sacrifice for the sake of the motherland or for the sake of someone else. A modern hero is famous for the number of people that he killed in a movie and not how many people he saved.

The question is can we continue to exist like this? If we continue to develop our egoistic nature, whose source is the desire to receive, then without shame we begin to use our ego instinctively like animals.

Animals act instinctively according to the inner program that is implanted in them, and humans can exist only if some kind of connection exists between them, like ants in an anthill. We are seven billion humans, each one must be aware of his place, his role, and his obligation. And that is how, through reciprocal work, we will build a secure life for ourselves.
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From the 1^st part of the Daily Kabbalah Lesson 7/13/14, Shamati #60

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After thousands of years of human development, humanity has reached the recognition of the evil of its nature. We finally realize what is happening and see that all of our lives are full of suffering and that all of our history is a history full of very great pain.

We thought that we were wise, advanced, enlightened, and very developed, and, ultimately we are empty, without hope and without a future for the new generation that has been born.

In such a difficult and critical situation, I am ready to think about a method and a new form of life. This would not be a life that is derived from my inner egoistic drives of exploitation of others from generation to generation, but from a different inclination, the exploitation of myself for the good of others.

This is the choice that stands before us, the only approach that is dictated by nature, the dilemma between the two inclinations: the evil (egoistic) inclination and the good (altruistic) inclination. There is no other possibility. The human has developed for thousands of years with a desire to exploit the environment, the still, vegetative, and animate nature, and human beings, and all of this is for himself and only for himself.  Now only one thing is left: to change this model to an opposite model. This means reaching balance with the environment. Indeed, I suffer because everyone wants to exploit each other, as do I. Ultimately, we are depleted. We deplete each other. We become upset, helpless, and defenseless. In short, we have reached a dead end.

There is simply no other choice. We must examine ourselves, understand how it is up to us to change our approach toward life, and then, instead of “everyone pulling the blanket toward himself,” it is clear that the only solution is to talk about cooperation and balance between us.

Indeed, the Earth is ready to provide us with all that we require, but, because of our ego, we are like foolish children who steal from each other, and ultimately no one is happy and no one gets any true satisfaction in life. So, the only solution is to balance the relationships between all of us. We begin from this: How do we change?

At the present time, I want to pull everything toward me, even if I don’t need it. The main thing is not to leave anything for others. That is how I enjoy not just my fulfillment, but also the deprivation of others. It is not enough that I have more than others. I don’t want them to have anything. Essentially, the fact that they have something bothers me because I always measure my situation in relation to others, and am happy that I have more and they have less.

So, it is up to us to understand what is good and what is bad in our nature and how we can compensate, complete, and correct it.

Question: Even if I want to reach balance, on what grounds can I evaluate my activities? How can I know what will help and what will harm me?

Answer: What makes things better for others will help, and the others will think about what is good for me. We try to do good to one another, to do the opposite of what is happening today.

Question: Each of the others has his own desires. Does this mean that it is always up to me to be changed within, to adjust myself to them? This requires me to be very sensitive to people.

Answer: The main thing is the desire to do good to others and to have a good attitude toward others. First of all, the attraction towards this comes from a lack of choice, and we continue to work on this. We hold workshops, games, events, and discussions, until, within us, we are sure that it is possible to get along mutually—well, with love—by rising above our ego, which doesn’t disappear anywhere but remains and becomes stronger.

We arrange the connection specifically in the face of the ego, above differences of opinion, above opposition, and we build good relationships among us and connect with balance.

Through this, we design a new standard of living, a new level called Man (Adam), leaving the previous level.

Question: This means that agreement fundamentally is not enough? It cannot be the button that activates the mechanism of cooperation?

Answer: This button is found in me, within my heart, and in order to press it, I release all of my good impulses and use them for the benefit of others, and I close, contract, and freeze all of my bad impulses.

Of course, for this, we must build the entire auxiliary systems of the new world, build them with our own hands. With their help, we learn to differentiate between good and evil, between bestowal to others and reception from them, between using myself for their good and exploiting them for my good.
[138995]
From KabTV’s “A New Life” 4/10/14

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The book, Shem MeShmuel, Parshat “Ha’azinu”: “Adam HaRishon said to all of the creatures, ‘Come, let’s bow down and kneel before the Creator’; but due to the error the concept had become corrupted until even the good of that generation didn’t have the possibility of uniting together to serve the Creator. Rather they were isolated individuals. And the correction of this began in the generation of the dispersion which made a division in the human species. This means that the correction began with the gathering and association of people for service to the Creator, beginning from Abraham, peace be upon him.”

The desire to receive must reach correction and resemblance to the characteristic of bestowal, meaning the Creator, whose desire is to benefit the creatures.

The desire to receive will be like the Creator through intention. It cannot change itself and remains a desire for pleasure. But as a result of the process, all of its pleasure is in bestowal. It advances in this direction.

The correction begins from the developed state, from the advanced stage of the extension of the four phases of the Ohr Yashar (Direct Light), when the desire already feels itself, its reception. It is aware of who is receiving, understands that it is the opposite of the giver, and the feeling of this difference awakens shame in it.

And so the correction doesn’t begin immediately. Adam, the first Kabbalist, was the one in whom it awakened. Like us, he asked questions about the meaning of life: “What is all this for? Why? How?”, and he reached discovery of the Upper Light.

The desires were weak and small then, what is called refined. And the corrections were also different than our corrections. Indeed, the desire to receive didn’t just grow, but also divided into many parts. It was not just that the population of Babylon was not large. The number of humans in the world tells us how much the desire for pleasure has grown and requires division so that everyone will have the power to correct his part.

There were ten generations between Adam and Noah, and between Noah and Abraham who led the correction differently, and he wanted to add to this process all of the people in the world who were still concentrated in one area.

As we know, Abraham gathered around him all of the people who wanted to join with him and took them out of Babylon.

For the most part, there are no meaningful differences from ancient days until our day: not in essence, and not in the stages of the process. Of course, each one feels his unique way through his individual Reshimo. But by and large, all of these corrections are called the “service of the Creator,” or work “for the sake of the Creator,” which is incumbent upon us.

And so in the time of Abraham, part of the Babylonians began to separate from the others and called themselves, Yashar-El (straight to the Creator), Israel, according to their inclination, their goal. When they united, they passed through various states of connection on more or less strong levels, stages of analysis, the levels of Abraham, Isaac, and Jacob.

After that they found themselves in the low state of the Egyptian exile, and felt how their ego had again grown and dominated them, just about as it had been in Babylon. But they already related to its dominance differently. They wanted to leave its dominance, and at that time they had almost disappeared, melting into it so much had it swallowed them into itself.

This was a real danger, the “49 Gates of Impurity,” a state almost without a solution. And in spite of it all, from their last energy, with the help of the force among them called “Moses,” they succeeded in darkness, under a succession of blows, to awaken both “in good” and “in bad,” and flee from the dominance of the ego, rising above it.

This was called the “exodus from Egypt”—they rose above the ego and were drawn towards development. However, the ego didn’t disappear, but they controlled it themselves.

This control of the ego and even the ability to use it correctly for the sake of bestowal is called “Torah.” The Egyptian exile, the descent into the abyss of narcissism that was discovered, ultimately provided them with this ability.

And after this, the period of the wilderness began, where they adjusted the ego and corrected it with bestowal for the sake of bestowal, filling it with Hafetz Hesed (delighting in mercy). Even though they didn’t have anything, since they were in a wasteland, they passed from desire to desire and each time discovered the evil and corrected it.

The Torah tells us about this period and explains to us how it is necessary to correct the ego, to rise above it, and to control it. But this is control only on the first level: bestowal for the sake of bestowal.

And so, with the ascent of Malchut to Bina, after “forty years in the wilderness,” we were finally ready to correct Malchut. This was already the level called the “entrance into the land of Israel.” We continued on with corrections and wars, conquering the land, until the people of Israel dominated the land of Israel.

But with this the correction wasn’t finished. Only its first stage was finished, which had continued from Abraham until the building of the First Temple (Beit HaMikdash). This was the correction of only those people who had gone out from Babylon, a small part of humanity. But the general correction that Adam HaRishon had begun had not been realized.

So in order to continue the process, the group of Abraham that had become the people of Israel, had to be broken up and enter into contact, into connection, with all of the rest of these desires, these parts of humanity, which are called the “seventy nations of the world.” Meanwhile, they had been scattered to all places on Earth; in other words, from being controlled by the ego, they passed to all kinds of control, they created religions and faiths, and awakened various forces that acted upon them.

And so the nation of Israel not only had to fall from its level, but also had to be scattered among all the peoples, among all the forces, the controls and the methods, to be integrated with them and integrated in them.

The destruction of the Second Temple symbolizes the final fall of the people of Israel into unfounded hatred that was worse than among all the nations of the world, because they just about lost the connection between them, the characteristic of the people of Israel and belonging to the land of Israel. Indeed, only their general orientation, only their need to make the correction for the sake of the future, is what held them together in some form.

After that, the integration with the world was finished, and now the awakening again began. First of all, the people of Israel entered the land of Israel. After this they corrected themselves from being a small group to all of the people dwelling in Zion, after that to the people of Israel scattered throughout the Diaspora, and after that gradually the whole world.

Everything happens gradually, according to the refinement of the vessels, desires, and with the integration of the Reshimot that remained from the time of the shattering. In fact, there is nobody who is greater and nobody who is less here. We see this within the material only according to the intensity of the desire to receive and the Reshimot that are awakened within it.

They are under the influence of the Light that awakens them accordingly. And all of the corrections are sustained from the lightest correction to the heaviest correction. That is how development happens.
[138921]
From the 5^th part of the Daily Kabbalah Lesson 7/4/14, Writings of Baal HaSulam

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Question: What is the absolute definition of good and evil?

Answer: Good is balance, harmony, and wholeness among all parts of nature. Evil is the opposite, a lack of balance, a lack of wholeness, eruptions of one of the forces, leading to wars and disasters.

In other words, good without evil is also not a good situation. It seems apparent that a bright sunny day is better than a rainy day, but if this increases to an extreme level, this heat will burn everything.

And so everything good is concealed within balance. This means that I must keep balance on the three levels of my existence: the corporeal (beastly), the human, and the spiritual. The corporeal level is health, home economics, healthy nutrition, healthy sex, and healthy relationships in the family. We must teach people all this because they, unlike animals, don’t inherit traits like these instinctively.

The human level is my relationships with society, with the environment. The spiritual level is my spiritual aspiration: my goal in life, my perception of reality, how I imagine what is higher. These three levels together require balance.

Question: How can one describe balance on the human level, in relationships with the environment?

Answer: We don’t feel a division between us, we belong to a unified community, to one human body; we are connected into one system. And among us we want to arrange for balanced relationships of mutual cooperation.

Ultimately nothing separates us, we are a single whole. We depend upon one another and don’t even feel this dependence, for the answers to all of my requests come at that moment, immediately supplying me with what is missing, and I gladly give to others what they lack.

This is called balance in human society, this is a reciprocal interaction based upon two opposing forces that there are in everyone. One is for all and all are for one. We must reach this.

Question: So what is the way that we are going to do this? How will we maintain the right direction towards the goal?

Answer: First of all, we must study it. If I try to organize my life in the family and in other frameworks like this, I will begin to feel balance, harmony, between us and the environment. And in this immediate vicinity some kind of shared power is revealed, the good and benevolent.

On one hand, we create it, yet on the other hand, it is latent in nature, it is above us. From this it follows that we don’t create the power itself, but the conditions for its discovery. And then we connect to it: It fills us and we build and create it, more and more, until there is complete harmony between us and this force. This is the goal, and it is called, “the perfect good.”

Question: This means that my “compass” is the good force that is discovered in every connection and interaction between me and the environment?

Answer: It is precisely between us. We are equal and seemingly disappear, leaving only one desire, and this is to maintain the balance of all of the harmony and unity.

And according to this general integral state among us, I now define the concept of good and evil. I call balance “good” and the lack of balance “evil.”

I repeat, the main thing is to reach balance with the immediate environment, in the connection of mutual cooperation. Here “plus” and “minus” meet, giving and receiving, like the exchange of materials, here there is an exchange of feelings and relationships that are being carried out. It is the same thing as on the level of the still, vegetative, and animate, yet already on a mental and spiritual level.

And on this level, we develop within us a “sense” of evil, the ability to recognize evil on the basis of a universal measuring stick: balance between people, mutual love, connection—all this is good. And the departure from the unity, distance from it, is evil.

This is what must become the basis of the education of the modern human. This is because essentially he doesn’t need anything more than this. This will bring him success in life.
[139000]
From KabTV’s “A New Life” 4/10/14

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