A person must discover the whole corrupt vessel of the desire. But he discovers it only if he wants to reach bestowal, goodness. So if a person hasn’t started his spiritual work yet and doesn’t connect with the group hoping to reach bestowal upon the Creator, he doesn’t even approach the evil inclination.

So the evil inclination Kabbalists speak about doesn’t exist in our world. Our corporeal desires are aimed at food, sex, family and the human desires are aimed at money, respect, and knowledge. On the whole it is called the “animal” level.

As for the evil inclination, it starts on a higher level if a person is inclined to love, connection and mutual guarantee. If he acts in this direction, then to that extent he increasingly discovers the size of the evil inclination. At the same time the Light is revealed to him, which evokes in him the desire to correct himself. Eventually, a person comes to a state where he can’t bear the evil and from that certain point he begins to turn it into a good inclination.

There are two levels here: Bina, which means to bestow in order to bestow (the correction of 248 desires) and Keter, to receive in order to bestow (the correction of 365 desires). Eventually a person corrects all the evil inclination.

But evil is first revealed when a person makes the first attempts to bestow. So the evil inclination is not revealed in our world, which means not in a person who doesn’t draw the Light that Reforms in order to correct himself. All the discernments that are revealed in ordinary people don’t need correction since it’s their nature. Their desires and their attributes don’t stand in the way of true connection.

The truth is only being revealed these days. In the center of humanity there are Kabbalists (the forefathers) and we, Bnei Baruch, are around them. All the others do not yearn for bestowal, but they will receive an “illumination” from us and then they will understand that there is only one way—connection.

A person who tries to form a system of mutual connection is the one who discovers the evil inclination, the force of resistance, his reluctance, and the unpleasantness of this idea. So if a person doesn’t discover his connection with the environment, with the group, he doesn’t discover the evil inclination since it’s only discovered in what is against the shattering among us. So it’s a great thing to discover all the matter of creation, the whole evil inclination, and only the one who advances further and further until Gmar Tikkun (the end of correction) can do that.
[82584]
From the 4^th part of the Daily Kabbalah Lesson 7/10/12, “Introduction to The Book of Zohar”

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Question: If a person has taken our courses, but is still against connection, can we call it the “evil inclination?”

Answer: No. If after taking a couple of courses I still don’t understand that the rejection I feel towards the group is evil, if I accept this rejection, I have not revealed the evil inclination inside me.

The whole point is seeing the evil inclination in this negative desire. I have to determine this by myself and not just hear about it from someone. I have to feel that this attribute harms me as it doesn’t allow me to enter spirituality and attain the goal. It is this attribute that stands in my way and if I don’t overcome it, if I don’t tie myself to the group, I have no chance.

I have to actually see that the evil inclination blocks my way. It seems to allow me to form a connection but the next moment it detaches me from my friends. Eventually, except for very short moments, I am constantly detached from the group.

Do I perceive that as evil the way I should? After all, it has to come to a level that I will not be able to stand my ego and will do everything in my power to get rid if it: “My death is better than my life. I have to kill it, since it is my enemy.” We must feel that it is the only enemy we have, hiding inside, like a cancerous tumor, like a snake that I must remove.

But if I don’t feel that, I haven’t revealed the evil inclination yet. So I don’t need the Torah as a “spice” yet, which means as a method of correction. It is only by revealing the tyranny of the evil that I look for a solution. I am totally contaminated, it is absorbed inside me and it is impossible to escape it. So what should I do?

By having no choice and feeling helpless, I begin to realize that there is a force that can help me, which is the Light. It is no longer an abstract concept. I feel that it exists and look for an opportunity to demand it; I look for the inner feeling that will enable me to draw it so that it will free me from the evil.

All this comes only when we begin the practical work of connection…
[82577]
From the 4^th part of the Daily Kabbalah Lesson 7/10/12, “Introduction to The Book of Zohar”

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Question: Group psychotherapy has a notion of a group as a model of the world, an integral circle. When a person provides the circle with a certain model of behavior or an opinion and receives a reaction to it, he sort of completes the integrality of the picture, which he does not see without these people. Overall, this is the main work in group psychotherapy. Do we use this in the method of integral upbringing?

Answer: We also use this.

Today it is a custom to work collectively, because one person cannot do this. Only special people, geniuses, can work alone, but in general, we already see that the group initiates brainstorming.

But something different is happening here.

When we operate on the level of a soccer team, a research team, or a team of doctors, etc., we collect their common opinion at meetings where they gather and reach a certain common denominator. In a team of doctors, this averaged option is considered to be the most reliable for diagnosing a patient, and in a team of physicists it is used for research for scientific advancement. And these meetings, conferences, and consultations are repeated on the next stage.

In the method of integral upbringing, when we absorb information from one another in opposition to each other in conjunction with matching their opinions, we each develop one another and reach a certain common and already higher denominator. In other words, we do not simply add everything everyone has in the middle of a round table, but every one of us becomes enriched from everyone else by connecting randomly with one another.

At the end, let us say that I become like my nine partners, I become composed of all ten of us. The same happens with everyone else, but everyone keeps his foundation; in other words, I remain myself, but I acquire the knowledge, the sensations, and the attainment of another nine people. I already begin to look through them.

And here we really develop a very serious interaction between us. Every one of us increases his individual power, opinion, knowledge, sensations, etc. ten times.

All of this is regular group work in which there are several reciprocal methods of interaction when we share with a group, and then, when we divide into groups, strict interactions happen between us when we seem to strike sparks between us and force ourselves to reach certain acute states. We use all this.

But the integral method uses other methods, because we are not interested in attaining the maximum realization of desires and the mind on our animate, corporate, egoistic level. We are interested in ascending to the next state.

We gather, sit together, interact, and discuss problems with unity, connection, and different attitudes.

But the main thing is that there is an inner movement towards connection and unity in our discussions instead of mutual enrichment according to the principle of “I will take from everyone else.” Even though this also exists: I want to take from everyone else the strength to advance forward, the goal of unity, because each one of them has an individual movement towards this goal and I need all the strength.

And thus, everyone benefits from everyone else; in other words, instead of ten, we get 100 people since every person consists of ten. We increase our common aspiration towards unity by ten.

And besides, with all sorts of cross-conversations, phrases, and talks, inside them there is the most important thing: I open my mouth and listen, I open my ears and I hear, only with a single purpose of uniting with them on the inside into a single whole. Most important is when there is an enormous pressure to create something common outside of each one of us, inside our common information, for this unity to be above us, to create a community, which would keep us inside it like drops of water, which merge into a single common drop that can no longer be divided. This is the kind of state we want to reach.

When we try to do this and we conduct our desires through our conversations, we rouse the inner force of nature, which integrally holds together the entire universe. If we do this, it turns out that we form ourselves under the influence of this force of nature.

We begin to rouse the power that always developed us evolutionarily and pushed us forward. Now it no longer pushes us from behind with suffering, as it did before, but we direct ourselves towards it, and obligate it to pull us forward.

There are people, who do not wish to study, and they always get pushed “with a stick from behind.” There are people who follow the program. And there are people who go ahead of the program, they want more and more.

We want to advance fast, strive ahead on our own, and obligate nature to do this. This is practically the essence of the entire method.

In other words, we consciously use the same force of nature, and in this way we run ahead of the train. But this helps us rid ourselves of suffering that pushes us from behind and this accelerates our development. When we rouse this force of nature, and it influences us, we see how we pass these stages, we begin to learn this program, see the influence of this force, and become acquainted with it.

We suddenly enter the part of nature, where this entire enormous mechanism exists: forces, fields, systems of governance of our world, etc. We see what makes the atoms and the molecules spin, what makes everything connect, and how we operate throughout our entire journey, how I am now able to move my arms, since all this comes from there! Natural forces rouse us, and this is the way we operate.

In other words, we rise to the level of decision-making, the level, where the system of governance operates, and we begin to rouse it, begin acquainting ourselves with it, and become its active participants. Practically, we no longer pay attention to what happens with us on our level in this world. This world seems to fade in our sensations because we already exist on the level of forces, and not their consequences. And this is why this becomes most important to us; we already exist in it. It is like adapting to the next level, the next dimension.

This is where mankind needs to rise. This state is called “Adam,” “Man,” which practically does not exist in our world. In our world, we are merely rational animals because we service our corporeal, animal part.

In reality, the integral method is very simple and very practical. Today we really need to realize it.
[82243]
From a “Talk on Integral Upbringing” #33, 5/25/12

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Baal HaSulam, “Introduction to The Book of Zohar,” Item 28: …And then we embark on a new kind of labor—to insert all that exaggerated will to receive in the form of bestowal. Then it is healed, because now it obtained equivalence of form. … It is only that in the meantime it has been given to the Klipot for purification. But in the end, it must not be a different body.

There is a desire to receive that was created by the Creator. It isn’t the desire that we all have to sustain our animal body, but a desire that is outside this world that was given to us in order to correct it, to correct our attitude to others.

Everything that is outside the attitude to others doesn’t count at all. Our “animal” part is characterized by desires for food, sex, family, money, respect, and knowledge. It doesn’t matter what form they take; they don’t count at all.

Education, culture, ethics and other values are part of our world only because we think about correcting a person’s attitude to such things by attributing some significance to them. But we were initially given a clear instruction: “Love thy friend as thyself.” It is a comprehensive, universal principle. This is the only thing we have to correct and the only direction we should aim at, regardless of all the other desires. It is in the attitude towards others that the “shattering of the vessels” occurred, and it is there that we discover the upper Light, the adhesion, by the correction.

Kabbalists say that we have to discover the egoistic desire in the mutual relations with others and to acknowledge the fact that it is all for my own benefit instead of the benefit of others. Everything is measured in relation to others, and it is according to this criterion that we call the desire to receive an “evil inclination,” as Kabbalists define it.

If my power is aimed at my self-benefit and not at the good of others, it is called the “evil inclination.” Now I need to turn it into a good inclination so that the same power, the same desire, will not be for my own benefit but for the benefit of others. Why is that? Because by that, we bring contentment to the Creator.

If I work this way, I summon the Light that Reforms, the force that corrects me by ascents and descents. Now I consider my good attitude towards others as an “ascent,” while in a “descent” I see that I am still against bestowal upon others.

I continue these clarifications, until all my desire to receive is actually “dead” and is incapable of anything. Then from the state of death, I revive it and reach the “resurrection of the dead,” and thus reach Gmar Tikkun (the final correction).

So everything takes place within my desire to receive that is aimed at others—individually and towards the environment, and generally towards the Creator. We should be aware of this in a strong and clear manner.
[82511]
From the 4^th part of the Daily Kabbalah Lesson 7/9/12, “Introduction to The Book of Zohar”

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From an article by Rabash: “The old’s contradiction—a construction, youth’s construction—a contradiction.” “The old” are those who are used to God’s work, “Youth” are those who are just starting their work. A contradiction is a descent or a fall, which means that first there was an ascent in the work that is considered a construction, which means that they considered the ascents, but the contradiction is when they felt a fall, which comes from the concealment of the Creator, which means that the Creator conceals Himself from them, and this is called a contradiction. The old’s contradiction is when they say that the Creator sent them the concealment, so it turns out that they are already in construction, since they believe that the Creator is taking care of them and from this they receive livelihood.

“The old” are those who are already accustomed to the spiritual work, and so they know how to interpret every state, how to approach it and how to make it beneficial. So even their “contradiction” is construction. This is because they don’t forget and hold on to the intention that everything comes from the Creator, even the descent. So it is during the descents, by remaining loyal, by holding on to their faith, to the intention of in order to bestow even during the descents, that by that they construct the ascents. The descent itself turns into an ascent.

The ascent does not come after the descent, but it is the same decent if a person attributes it to the Creator, to the goal of creation, and understands that he feels it in desires to receive and adds the right intention to it: The descent itself becomes an ascent.

A person immediately rises by the descent that is felt in the egoistic desire, by the revelation of the corrupt vessel. Then he stops moving up and down on a wave of ascents and descents. He is always happy about the descents, because it isn’t after they are over, but while still in them, that he adheres to the Creator. So the contradiction that old men feel goes to their construction, since from it they build an even more intense adhesion with the Creator.

The “youth” are those who have no power yet, not enough support from the environment that could stabilize them that enables the turning of the descent into ascent, into adhesion. So they even begin to use their ascents egoistically and enjoy the good feeling, thus forgetting the intention. Then the ascent turns into a descent, and the construction turns into destruction. The state is determined by a person’s intention.
[82404]
From the Preparation to the Daily Kabbalah Lesson 7/8/12

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This congress was not only uniting, but also dividing those who meet the requirements of the group (systematic studies, dissemination, and Maaser) and those who don’t meet them.

We must come to the state when the center of our group, the steadiest friends, will meet the requirements of the Creator to become similar to Him on the first, 1/125^th degree of the ladder of His revelation. In this case, they will be able to become the part of the world group of Bnei Baruch through which the Light passes to the rest (See “The Introduction to The Book of Zohar”).

Then, around this part, other parts will be formed, like spreading waves, according to compliance with the rules of similarity with the Creator, the property of bestowal.

The rules are not invented by me, but set by the Kabbalists; we know them well, but don’t find it compulsory to perform them accurately, thinking that they are not necessary for the revelation of the Creator. Now, we were given this understanding for the first time.

I refer those who are not satisfied with these requirements to the Creator; perhaps, He might change the conditions of the contract for them: “The Law of the equivalence of form” (communicating spiritual vessels/properties).

Those who recognize the need for these conditions can choose where to be, in which circle: the central or external. In the future, we will specify the conditions of each circle.

I love all of you, and everyone is dear to me, and all this is done in order to pull everyone to the goal and eliminate the earthly confusion on the spiritual path.

Hugs,
Rav
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Question: As it happened that during the last congress in the North, our group divided into two parts: The first one, 10 people, isolated themselves from the world on the first floor of the center and completely simulated the conditions of the friends at the convention in Israel; the second one, 20-30 people who due to various reasons could attend but only participate part of the time, were in another room.

I was among the isolated 10, and I could not concentrate on anything but one thought: “How could it happen that we divided into two parts?” But I could not pluck up the courage to raise this issue with the other 9 people. This question haunts me; what should I do? Could I raise it for discussion or would it be against the unity of the group, even in this decision to be divided into two parts during the convention? I just think that the spiritual committee should insist that the group stays together no matter under what conditions.

Answer: Contradictions exist until the final correction everywhere and especially in Kabbalah, but in spirituality, opposite things are united in a common intention; they co-exist although they are separated by the law of equivalence of form. So, we need to get used to the fact that we can be different, but together; moreover, we should not strive to put everyone and everything at the same level. Equal does not mean the same, but equal in the intention and at different levels.

We are all different and no one forces us to be the same, but just to aspire for the same goal. Also, everyone strives for the goal in various ways. We are different, like the cells of one body; in our intention to the common Creator, the Creator unites us.

Stay as an example to follow, and those who cannot, due to objective reasons, are not worse than you, but will be in the other sub-group at the congress; similarly, the body has organs that are different in their importance organs, but they belong to one body.

The equality of friends does not mean sameness!

Ask, we will find out.
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We are the result of the breaking. If we want to approach the Light, the spiritual life, to resemble the Creator, then it is only possible through unity. Thus we are taken through many situations through which we need to learn that without the unity, we won’t find the strength, the efforts, the thoughts, or the correct desires.

Many times in his life, man says that it is enough, and decides that from that day forward he will take himself seriously and devote each moment to spiritual development, to take advantage of all the possible means, to stop wasting his life and degrading the opportunities that we are given from above.

But already the next moment, he forgets these thoughts. He sees, that if obstacles come, he isn’t able to stand against them. This is done on purpose in order to teach him that if he wants to adhere to the path and make the correct decision each time, he must receive the force from the environment.

He can receive this force if he considers the surroundings as greater than himself. If he has one friend that he considers as one level above him, then it’s like one facing zero. This means “10.” If he has several friends, then this number grows accordingly.

As much as he is able to annul himself towards the others, then he will see them as greater than himself, and he can receive from them greater impressions, meaning the force for prayer, unity, and all the spiritual work.

After all, he is already actually annulling himself before them, and thus the spiritual force comes to him. But in the meantime, this spiritual force, the self-annulment and the same field in which he acts, together with the friends, are egoistic, “Lo Lishma” (Not for her Name). In any case, these are correct actions, and that is why they work.

We shouldn’t degrade them, after all, all of these small amounts accumulate into one great light, his efforts accumulate in order to raise his friends higher and higher, and that is the goal of creation that he wants to attain with their help.
[82215]
From the 1^st part of the Daily Kabbalah Lesson 7/4/12, Writings of Rabash

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We are all “floating” in the informational field. It is above time, space, and movement. It is constant. But we are not sensing this field because we have different properties. However, if we unite, we become, to the extent of our degree of interconnection, similar to this field; we become unified as it is and begin to pick up its information.

When everyone exists in the state of separation without uniting with others, then he senses in this informational field only a small informational part that is sensed by everyone as “our world” isolated from this informational field and can be sensed only in this person, in his individual egoistic part.

As soon as we unite, the minimum of many is two (“Miut Ha-Rabim—Shnayim”), then we right away start to correspond to this informational field and begin to sense it at the minimal level called, let’s say, “Nefesh de Nefesh.” And so forth, meaning that according to the law of similarity, we sense this field, the Creator, to the degree of our connection. By this we are making a sense organ out of ourselves.
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Each of us contains 613 different desires, relating to our connection with one another, which we have to correct. First of all, I have to see that they are all egoistic and that I want to use the neighbor and the Creator.

This direction, “Israel, Torah, and the Creator,” meaning from love for the creatures to love for the Creator, first works in the opposite form: for the sake of using the Creator and the creatures for one’s own benefit. First we have to discern precisely this fact, and it becomes revealed on the condition that both the creatures and the Creator are used correctly.

At the first stage, wishing to achieve the general connection with the entire universe, through the creatures to the Creator, we discover our transgressions and mistakes, and that is how we reveal the evil inclination. This does not happen all at once. As one advances, a small part of egoism is continually revealed. We demand its correction, and in the Light of correction we reveal a greater part of egoism, and then again ask for it to be corrected.

Light comes from the Creator through the group, illuminating and correcting the evil that we discover, and as a result we discover new, stronger, harsher waves of egoism within us. That is how we advance from small mistakes to more serious ones, and then from small transgressions to bigger ones, gradually revealing and correcting ourselves.

But we always aspire to love, unification, the unity of Israel, Torah, and the Creator into one whole. We wish for the Creator to become holy, “separate,” special, meaning for the quality of bestowal to always be the greatest value for us. That is how progress occurs.

And the most important aspect of this work is to understand that all corrections are concentrated outside of a person. His spiritual advancement occurs outside of him. And outside of him there is only the Shechina and the Creator that fills it.

A person imagines that there is an entire world around him: still, vegetative, animate, and human, but all of that is just his illusion, his imagination. In reality, none of this exists. When a person begins to reveal the true reality, he discovers that all of it is devoid of the spirit of life, and it is enlivened only by the upper force of the Creator, who is standing behind all of these images and shadows. By themselves they are just garments, wrappers, not having inner fulfillment.

Let us hope that we will reveal this truth quickly and will begin truly working with the Creator through these garments.
[82496]
From the 1st part of the Daily Kabbalah Lesson 7/9/12, Writings of Rabash

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