Baal HaSulam, “Introduction to The Study of the Ten Sefirot,” Item 120: Afterwards, if one adds but a single commandment, the commandment of love, it is considered that he is mostly worthy and sentences everything to a scale of merit. Thus, the scale of sins becomes a scale of merits, too.

It turns out that even if one has a full scale of transgressions and sins, they all become merits. Then, one is as one who has never sinned, and is considered “complete righteous.” This is the meaning of the saying that the world and the individual are judged by the majority.

On the levels of the spiritual ladder we judge ourselves and others according to the current state and not according to what was or what will be. It says, “There is no righteous man on earth who does good and does not sin.” How can one become the righteous if he hasn’t corrected his egoistic attributes internally? Everyone begins the spiritual path from the shattering that was prepared for us in advance.

Therefore, everything depends only on what level of the ladder a person is on. That means that we evaluate this level not according to an absolute scale, but relatively: whether a person had any opportunities here and his attitude to them. Actually, I can never judge someone else because I haven’t reached his place yet. The point is not what level he is on now, but what opportunities he had and how he fulfilled them. No one knows this except for the person himself.

On the whole, everyone can be beneficial to or can harm the general vessel. We are in an integral system, and even if one person or his action is missing, the system doesn’t work. This defect is enough to prevent the connection in the system. It’s either corrected or corrupt, and there are no intermediate or approximate states in it.

Therefore, everyone must participate according to the situation he is given. This is how a person is judged, and there are no half way verdicts. It’s the same when it comes to love and hate, bestowal and receiving, sins and mistakes. There are only two values, like in a computer system: zero or one. From these two “perspectives” you can put together whatever you want, even the finest and highest states.

The schema is simple: Have you fulfilled the opportunity you were given, yes or no? The upper system works according to the same law upon which we base our numerical systems. In every situation there are only two options: There is either, “click,” a connection, or there isn’t one. Even the most complicated situations can be broken down into these elementary components.

Does that mean that the spiritual world is a numerical system and not an analog one? No. We simply can’t perceive it otherwise. A chain of corrections stems from this, which step by step leads through many degrees. We may think how is it possible to advance to integrality by a “digital,” gradual path, by climbing the steps of the ladder? But these steps are divided into very small details that make up the picture of our world. We can work with the ego only by splitting it up into small parts. When there are many such parts, an integral is formed from them.

This is exactly how we use the attributes of our world in technology. It stems from our nature. Here we can clearly see the connection between ordinary traditional science and spiritual science: They have the same approach towards this world and the spiritual one.
[73278]
From the 4th part of the Daily Kabbalah Lesson 3/21/2012, “Introduction to TES“ 

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The desire to receive that exists below has to be fully covered by the Light of Hassidim, by mutual bestowal. Then the desire (that is, reception) and bestowal will match one another and together will turn into a vessel for the Light.

The desire creates the attracting, pulling force without which the Light of Hochma will not be revealed. It’s because it is the Light of pleasure, and in order to summon it an “appetite,” a demand, is required. On the other hand, there must also be similarity, correspondence not to the Light, but to its source. Then we discover its good attribute of bestowal that comes from the Giver, and thereby we attain the Giver.

This means that I haven’t just received a present, but I also know from whom I receive it. The present itself tells me about His love, but in my vessel there is the Light of Hassidim, and so I begin to feel who He actually is and to what extent the attribute of mercy (Hesed) is typical of Him.

I create such “emotional elements” in my desire to receive that reveal the Giver of the present to me, the Creator, in addition to the present itself. This is all the wisdom of Kabbalah: how to reveal in one’s vessel the ability to understand and to feel Him. A special science, a special wisdom, is required here: I receive a “candy,” and by its sweetness I attain His mind and feelings, until I attain His plan.

Otherwise, I would just enjoy the present like a beast. We are all nourished by and live off the Light of Hochma, but it’s by the wisdom of Kabbalah that we begin to know and to attain the Creator. Therefore, the wisdom of Kabbalah is called “the revelation of the Creator to the created being.”

So we should have the desire to receive, and above it the attribute of bestowal, an intention of in order to bestow. The upper Light is revealed according to the right connection between them. There are two sides to it: On one hand, it gives pleasure to the desire to receive and on the other, it enables the desire to perceive where it comes from, meaning from the Creator’s desire to bestow, from His love. Then a person, who receives in order to bestow, feels a state, a phenomenon, called “adhesion.”
[73268]
From the 4th part of the Daily Kabbalah Lesson 3/21/2012, “Introduction to TES“

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The science of Kabbalah describes the stages of development we must undergo in getting closer to each other in order to reveal the Upper Force. According to our aspirations toward unity, our nullifying our egoism and ascending above it and uniting, we reach the first level and feel this force at the level of Nefesh (inanimate level). We begin feeling something is between us, but still can’t exactly grasp it. There are some sensations, but they aren’t definable or determinable yet.

Later, with a stronger yearning toward each other, we reach a stronger connection and start feeling how to “penetrate” each other a little and to feel the connection more. From this, emerges a higher sensitivity, the ability to feel. And not just to feel, but to determine and understand how we do it. Thus sensation at the level of Ruach, the level of motion, appears. According to our movement toward each other, we can get in touch with this force with different strength more or less according to the nuances of our encounters. Our movements and understanding of this upper force happen in some sort of a dialog: in our effort and in its response, the reaction of the upper force.

We advance further in establishing even greater harmony among us and start feeling just how to connect, but also what to give and to receive from the other. Then we reach the feeling of the upper force and communicate with it either in bestowal or reception from it. This level is called Neshama the level of Bina, an extremely high level.

Then we get to an even deeper perception of interaction among us: which way to work with them receiving from the other or giving to others through oneself. By giving to others through oneself, we reach the level of the Light of Hochma or Haya.

And finally, we reach the state where we feel everyone as one whole. There are no differences, no communication, no transitions, and no transmission, but everything merges into one drop of water and then all separation fully disappears. We reach the level of Yechida (from the word “unity“)—the complete unity among us and the upper force.

These five levels are achieved only to the extent of connection between us; when our personal egoism, protectionism, and everything personal is removed, a person ascends and lives only by the commonality.

In order to develop this possibility, such an instrument of perception, we gather into a group during congresses, in all our actions, and gradually develop this within ourselves.

Our time is special because it forces us and moves us toward that, and not only us but all of humanity is moved toward the initial stages when a person still doesn’t understand what it means to “develop feelings, unite, and connect to others.”

It takes many steps before a person finds out: “Why all this? Do I have this?” He acts automatically by looking at others. And only later, something starts gradually “moving” inside as if snapping from inside.  He starts feeling something else, something new and absolutely unknown appears there, like an entrance to an absolutely new area, which was completely hidden before.

And the world helps us with that today by staying in an absolutely incomprehensible and confused state. All the people in the world from young to old, poor and rich, strong and weak, nobody knows where they are. Everyone is searching, but doesn’t know where. They act mechanically trying to live the life that used to be, but it is no longer there.
[73639]
From the Vilnius Convention 3/23/12, Lesson #1

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Vilnius Convention, Lesson 5
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Vilnius Convention Workshop 4
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We have justified claims: We are repeating the same thing over and over again when trying to unite. “When will this be over? When will we get what we want?” The answer is simple: When we won’t want it.

Rabash, “Shlavei HaSulam (Steps of the Ladder)” 1989, Article 12, “A Blessing and a Curse”: A person should know that every beginning of the work is called “day,” and a person’s prayer that the Creator brings him closer to the work is called “day.”

Thanks to our prayers and requests, thanks to the mutual relations we build between the Creator and us, we clarify and refine our right request, until it enables us to feel the spiritual world. “A prayer” is the work of the heart: polishing, purification, preparation. If we ask, demand, and scream, our prayer turns into a connection with the Creator, which has gone through the group and become a “prayer of the many.” This is the only way to reach Him.

When we arrange everything correctly, we constantly polish, clarify, and prepare our vessels of perception in order to feel spirituality in them. On the way we demand: “Give me!”, but gradually we begin to fine-tune our desires and demands, directing them towards bestowal, towards unification with the friends, towards distinguishing the form of general bestowal, the Creator, in this unity, who is revealed according to the principle of “come and see.”

And so gradually the mind and the feelings in our vessels reach the right parameters and enable us to feel the spiritual world. It exists here and now, and we are in it, but we don’t feel it.

Therefore, a prayer is a process in which we prepare our vessels for the spiritual perception.
[72037] 
From the Arava Convention 2/25/12, Lesson 7 

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Question: When you speak about our intention before reading The Zohar, you do not use the language of The Zohar or of the Sefirot. You speak about feelings, but the text that was written by Rabbi Aba in a concealed form doesn’t help us feel it.

Answer: On one hand, this is true. On the other hand, when we study about how Malchut rises to Bina and descends from there, and how AHP rises and descends, and how the souls rise, you can feel that although it is about the attributes on spiritual degrees. We already have some emotional response to words like the rising of Malchut to Bina, restriction, the small state (Katnut), the great state (Gadlut), Yenika, or Ibur. Although it is about the Sefirot, you still can add some feeling to it, even without having these attributes yet.

All these feelings are not real until we cross the Machsom (barrier). There is nothing we can do about that.

However, the writing styles and the descriptions of spirituality are very different. See how Ramchal and AGRA wrote, and how different they are from one another. Look at Baal HaSulam and Rambam. Rashi, who wrote commentary for the entire Tanakh, Peshat (simple) commentary, was a great Kabbalist. See how he expresses himself in ordinary, everyday language that is clearly understood by everyone. How he concealed himself!

You are asking why Rabbi Aba wrote The Zohar in such a concealed way, but he didn’t conceal anything. It says that Rabbi Aba knew how to reveal in secret. This is the revelation in the concealment (Megillat Esther). This doesn’t mean that he wrote anything. It is said that Rabbi Shimon spoke about what he attained, Rabbi Yossi and the other disciples heard and discussed the revelations, and Rabbi Aba heard everyone and wrote.

It isn’t a matter of manual writing. It is about how much each of them dressed himself in the collective revelation that they attained as a group, about how much each of them added clarifications since each one revealed the general attainment in his own personal attribute. And that’s how they eventually composed for us the steps of the ladder which we climb and advance. In fact, this is what the authors of The Zohar did.

There is the world of Infinity, and we have to start from our point of shattering, from the center of the sphere, from the dark. So, where are all the steps of the ladder that we have to climb? It is true that the Light descended from top down, along with the creation of the worlds and the steps of the ladder, and it is the Creator who did all that.

However, the authors of The Zohar fulfilled this process from the bottom up. This means that they wrote The Zohar, as it is written: “Write on the tablets of your heart.” Therefore, they also belong to the level of the forefathers, which extends from Adam to Abraham.

It is as if they paved a path through the forest for you. They have walked it ahead of you and cleared the way for you. They put up signs and carved steps on the steep slopes. They left the means for you to ease your way. This is what the authors of The Zohar actually did.

Then you are following their footsteps—and suddenly a thought from Rabbi Yossi, Rabbi Chiya, or Rabbi Aba crosses your mind. You feel that they were there before you and what they did at every point. This is what it called to write a book.
[69833]
From the 2nd part of the Daily Kabbalah Lesson 2/12/2012, The Zohar

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Question: Each of us is getting ready for the Vilnius convention. How can we create an integral of all the collective efforts, which will unite them into a single whole?

Answer: Suppose there is some indefinite form in front of us. How can we measure its area? To do that, I take a small square (1 мм²), so tiny that it can enter every corner in the form. The sum of all the areas of the tiny squares will be the desired result. This sum (∑) is an integral (∫).

With the help of an integral I can calculate the sum of many parts, their collective sum: unity. Suppose the sum equals n. But we calculate an integral from zero to infinity (∞), in other words, from the tiny square to infinity. Then we will definitely not go wrong and will fill the whole given area.

This is the difference between an integral and a usual sum: When we calculate it, we don’t determine the number of the parts because it can be infinite.

Question: Every such “tiny square” is one of the friends. How can we become an integral and not a sum?

Answer: Everyone should be small enough to be able to enter. This is enough, and he doesn’t ask for anything else, doesn’t have any conditions. It doesn’t matter in which corner I am, it’s fine. The key is to be included into everyone so that I have no egoistic essence left, no desire except for one: to be part of this integral.

Question: How can we attain that?

Answer: With the help of the Light that Reforms. It is necessary in order to be included in the group and to receive the Light of Hassadim.

Question: What should be our prayer in this situation?

Answer: You pray for everyone, for unity. You understand that you have no “area” of your own—you are that small. At first, it seemed to you that you were filling the whole area. But gradually, in order to be included in the group, in an integral, you minimized yourself, until you became a “tiny square” and lost all the “area,” that is, your self-importance, independence, and individual reality. Then you are really worthy of being part of the whole, and you become included in the revelation of the Creator.

Question: Does this mean that our integrality is a result of our self-annulment?

Answer: Of course. And from that I demand unification, revelation, and adhesion for everyone.
[73272] 
From the 4th part of the Daily Kabbalah Lesson 3/21/2012, “Introduction to TES“

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Vilnius Convention, Lesson 3
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Vilnius Convention, Lesson 4
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Vilnius Convention Workshop 1
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Vilnius Convention Workshop 3
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Question: What is self-annulment? What does it mean, to nullify yourself before the friends?

Answer: It means that I serve my friends: Let them reveal the Creator to the full measure, while I will only help them. They won’t know about it. In the same way, it doesn’t matter to a mother whether her baby is aware of her care and concern. She is simply devoted to him without any reservations. Similarly, I want to help all the friends realize their hopes so that through that they and the Creator could delight in each other.

And what about me? I remain a hidden factor. Just like the Creator who conceals Himself behind the scenes in this world, I, too, want to lead all of humanity towards His goodness in a concealed manner.

Just be careful: Great pride lies in this approach.
[73484]
From the 4th part of the Daily Kabbalah Lesson 3/21/2012, “Introduction to TES“

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Question: Right now our entire world group is participating in a unique experiment: focus group workshops. How should this preparation be tied with the convention? What should we carry out after the convention for the remaining 99% of humanity?

Answer: The fact of the matter is that we received a special desire: the aspiration to the Creator, to this general governing and all-fulfilling force, besides which nothing else exists. We are inside this force, inside this field. You could say that each of us received a special disposition, assistance.

But who are we, really? After all, none of us is anything special relative to the Creator?!

We need to understand that we are able to develop only when we’ll be developing everyone else and pulling all of nature along with us. Therefore, without the 99%, without having to pull all of humanity after us, we wouldn’t have received this desire, the aspiration to the Creator.

Essentially, it goes like this: The Creator is pulling us to Himself as if by a string. Initially, He kept pulling us until we understood the concept. From then on, He will pull us only as much as we will be pulling the rest of humanity after us. Humanity is still just on the level of animate existence, and it doesn’t need to aspire to the Creator, to unification with the common field, to the ascent to the level of “man,” on its own. Man is someone who understands and attains the Creator.

If we’re going to disseminate our knowledge in such a way that it will be perceived correctly by the masses, we will become worthy of Him pulling us further. He will do so to the extent and with the force with which we unite with the rest of humanity. We neither advance nor strive forward by ourselves. We only need to show people that we are taking them along and that together with them, we desire, simply desire to aspire forward! This is what we call “raising MAN,” when we take their desires and passing them through ourselves, raise them further. And then the Light descends from Above and draws all of us to itself.

The 99% do not have a desire for spirituality. Their desires are restricted to the material level.

We awaken in them an understanding that they will solve all of their problems only by pursuing integral relations with each other, through unification. While doing so, we don’t mention the Creator or the upper attainment since they don’t aspire to that.

Their aspirations are directed at making this world safe and comfortable for life, at making it free of all problems. Especially threatening is the problem in ecology. We know very little about it, yet one can see with the naked eye what’s happening already. In the upcoming years, these problems will be truly threatening. And then it will be even easier for us to work with the masses.

But we shouldn’t just wait until these misfortunes threaten our existence so it will be easier to convince the public. We need to explain to them that all these problems are resolved through integration between ourselves.
[73365] 
From KabTV’s “Foundations of an Integral Society” 3/18/12 

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