The wisdom of Kabbalah is the method that is now being revealed for our realization, to understand the united system of the universe’s structure, governance, and program, which will help us overcome all problems and misfortunes. Nature’s program influences us purposely in such a way that we will adopt and realize all of the volume we are in. This is the very reason why we study the wisdom of Kabbalah. Basically, nature has been pushing us toward this state for many millions of years.

Although we do not feel yet this volume of the universe, today we have the materials that tell us about it and the groups inside of which we can begin this realization. Inside a group, we can build a certain similarity to the universe, a micro-cosmos.

If we unite with each other in such a way that inside of us, inside our unity, there would be forces of interaction above our egoism, then gradually, we will be able to come to a state where we will create a distinctive testing area, a place like in a research laboratory. Studying ourselves and our connection with others, derived from the correct actions between us, we will begin to feel the manifestation of the upper force and gradually reveal it in this laboratory, in this connection between us.

We will discover it in the same way as physicists discovered the secrets of nature with the help of huge devices, instruments, and accelerators. It is only that this accelerator, this instrument, must be us, our unity, our group, where we create the conditions for the upper force to manifest and from the concealed state become revealed.

Basically, this is what we are doing, and we are pioneers in it. The rest of the world feels that something must happen to them, that they should come to something, that they are facing something that does not have a rational solution in our usual qualities, instruments.

Today, we cannot solve any world problem or even a particular, personal problem. This is how much the problems are all interconnected on one hand. But on the other, they are not solvable on our earthly level.

That is why it is so important for us to adopt the wisdom of Kabbalah more quickly, to realize it in separate groups and in our common group in order to reveal the upper force, to begin clearly interacting with it and “pushing” this methodology into the world. Then, we will know how to introduce it better, to present it, and to reveal it to the world so that it will not simply be without any proof.

We feel and understand somewhat how to do this because we have a particular, internal predisposition for it. We have already developed it. We have been born with such a predisposition, with a point in the heart. The rest of humanity does not have it. That is why we need to demonstrate the method of Kabbalah to it on its level.

Only then will we be able to carry the entire world with us, otherwise there will be a dramatic path of searching. That is why our aspiration toward unity is the practical application of our study.
[72771]
From KabTV’s “Fundamentals of the Integral Society” 2/5/12

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This rule, familiar to all, includes the corrections of all of man’s desires (heart) and thoughts (mind). And on the contrary, only by correcting all of his desires and thoughts does man attain the quality of love for people, for all of mankind, and nature.

Every person’s love for the neighbor is very weak and is therefore not expressed explicitly. Thus, if several people unite together into a group and every one of them suppresses his egoism in relation to others, then every one of them will receive the forces of all the others. In that case, all of the separate forces of the group members will be amplified into one great force and they will gain the ability to carry out nature’s law of “love your neighbor.” A discrepancy arises here: Must one correct all of one’s egoistic qualities to attain love for the neighbor, or does one only need love for his friends in the group to attain it?

Usually people unite in a group to improve their situation in some respect, and every person makes a calculation as to how much he bestows to others and how much he receives since this kind of group is founded on egoism. If a member of such a group feels that he can receive more outside of the group than inside of it, he regrets being in the group. This kind of society distances a person from rising to the “human” level.

Indeed, reaching love is possible only by correcting all of one’s egoistic desires and thoughts. But by uniting each person’s small desires through love, in that union, together they create a new, common, great force, which every group member can use to attain love of friends and then to attain love for humanity and Nature.

But all of this can only happen on the condition that every person suppresses his egoism in relation to another. If a person is separated from the friend by his egoism, he cannot receive the force of love for the neighbor from him. Thus, one can receive the force of love from the friends only to the degree of one’s self-annulment before them.

This is similar to the inscription of numbers: If you first write a 1 and then a 0, you will get 10, meaning 10 times more. And if you write two zeros after a one, you will get 100, meaning 100 times more. This means that if one’s friend is a one and he is a zero, a person receives 10 times more from the friend. And if he says that he is two zeros in relation to his friend, he will receive 100 times more from him.

And vice versa, if he is a one and his friend is a zero, this equals 0.1, so he is 10 times less than his friend. And if he can say that he is a one and he has two friends who are two zeros in relation to him, then he is equal to 0.01 compared to them. Thus, the more zeros he places on the value of his friends, the smaller he is himself.

Yet even if you already have the forces to love the neighbor and you can really express that love, and you already feel that self-benefit only harms you, nevertheless, don’t believe yourself and be afraid that you might stop in the middle of the path and fall into egoism. You have to be afraid of receiving such egoistic pleasures that you won’t be able to resist them and will enjoy them instead of love for the neighbor. Precisely the fear of falling into egoism gives a person the forces to observe the law of nature, the law of bestowal and love.
[72525]
(Based on Rabash’s article “According to What Is Explained about Love Thy Friend as Thyself”)

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Question: What is the true standard of measuring the love for friends? What is the correct definition of a friend?

Answer: A person’s true check of the degree of love for friends is his understanding that he will not be able to reach the most important goal in his life without our uniting into one whole, and while within this whole, we also reveal the Creator.

It turns out that I, my friends, and the Creator obtain equal importance for me. They become one (1) with relation to everything else which I consider zero (0). The closer I approach such a form, the greater is the degree of my love.

A friend is my closest part of the soul together with which I am building a system in which the unity will be revealed. This is a cogwheel existing next to me. I have to grasp it in order to spin together according to the desire of the Upper One.

It turns out that we already create a system. I need just one friend with whom we spin together when we annul our ego, we enter into the clutch with our cogs, but this grip is realized according to the desire of the upper force.

We annul ourselves and as a result we enter into connection. We do this precisely to annul ourselves before the prior request from Above and allow the Upper One to spin us. We make an agreement with one another that we connect for the sake of sensing the order of the Creator who begins to spin us. Here all three factors are necessary.
[70072]
From the 1^st part of the Daily Kabbalah Lesson 2/14/12, Writings of Rabash

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We can talk about our advancement and ourselves as well as imagine the perspective from Above, from the source of reality. We reveal our work from below, while its cause from Above.

What was the purpose of creation? It is said that such is the desire of the upper one: to create a creature as perfect as He is. Thus in all our actions and intentions, while we scrutinize what happens with us, we should always remember that the end goal of it all is to reveal the Creator, to reveal precisely Him.

Whatever I feel, think, ponder, or aspire for is correct; such is the path of analysis. But what do I reveal on this path, my own self? No, I reveal myself opposite to the Creator. That is, in fact, I reveal Him.

We know from the wisdom of Kabbalah that in the world of Infinity there is no deficiency in anything but the realization of the Giver. The creature, called Malchut of the world of Infinity, must understand, feel, and attain Him.

That is why this round of creation is necessary: the descent into our world and the ascent back into Malchut of Infinity, which we have to carry out. This path from the bottom up is intended for the sole purpose of ascension in the attainment of the Giver.

We attain Him according to the equivalence of form: The more we resemble Him, the more we understand and feel Him, and the nearer we draw to Him. The end result is in its initial thought; hence, first and foremost, we have to establish the intention, that is, what do I want to achieve through all of my actions? What’s done is done, but why do I need it?

However, even before I clarify the intention, I need the initial thought of this intention’s primary origin since the idea is to reveal the Giver, the Creator. That is our goal.

I reveal in myself thoughts, intentions, desires, and attitudes, but essentially, through these actions I search for Him. “How do I go about doing it? What do I think? What do I want? How to I interact with someone or something?” Before each such discernment I prepare myself for the right attitude: Everything that I do is intended to reveal the Creator.

I need to draw some connections here:

• Whoever I am, He prepared it for me;
• Whatever I think every second, He gives me;
• Whatever happens with me right now during this analysis, it happens according to His will;
• However I react to what I feel, He, too, gives it to me.

There is only one thought, one statement that should always be mine: “Everything that is happening with me is coming from the Creator.” The first Shamati article talks about it: “There is None else Beside Him.”

Now, when I clarify my intentions—either for the sake of reception or for the sake of bestowal—they certainly come from the Creator. However, what is important to me in this analysis is that I reveal Him; I clarify who He is.

Out of all these discernments, the mosaic of reality takes shape inside of me. My friends, the world around me, its events and circumstances, everything should merge into one picture of the Creator. To the extent it appears internally, separate pieces come together: all creatures, this entire world, and all worlds together in one whole structure whose internal form is called the “Creator.” In its entirety, this structure represents Malchut of the world of Infinity or, in other words, the vessel, the desire. It is precisely His form, His structure, and interaction of all of His parts: desires, thoughts, and intentions that take on the form of the Giver.

The Creator Himself, Azmuto, does not have a form. However, we conduct a ceaseless analysis in ourselves and gradually create the form similar to His. As a result, He can be revealed. In the same manner, to detect waves that are unknown to us, we build a device in which they can be duplicated and reproduced. It allows us to discover them and study their nature.

The internal scrutiny helps us create a “place” to reveal the Creator; otherwise, He will remain concealed from us. That is why it is said that the Creator wants to dwell in the lower ones, meaning to reveal Himself to them. That is the reason He created the world of Infinity, and our work is comprised of revealing Him through our efforts.

Thus, the revelation of the Creator is the result of our internal scrutiny. He will not reveal Himself—our efforts and exertion are needed here. We exert our efforts, we want it and we don’t, the forces of reception and bestowal collide inside of us, and thereby we constantly prepare a place for His revelation.

Eventually, this place will become “pliable” enough so we could detect in it small “waves,” the Creator’s forms in the matter of desire. The more we soften our material, the more the Creator is revealed within it. He Himself is concealed; however, the matter begins to assume His form. This is what comprises all our clarifications: With their help we are preparing our desire to take on His imprint, His revelation.

Hence, with our every action it is necessary to remember that we, the world, and everything else in general exist only in order for us to reveal the Creator. It’s not a topic for discussion but the fact descending from the sources of creation. If I lay the foundation for any of my actions, thoughts, or intentions with that fact in mind, if I originally take this course, if I am directed toward the revelation of the Creator since such is His desire, then I am aimed at Infinity, at that very goal. And everything that I do later on will surely enter that depository of efforts that we must replenish.

Everything else will take place anyway. Only one thing depends on us: to direct our all our efforts toward the revelation of the Creator.

Later, the following questions arise: What does this revelation represent? How does one actualize it? What actions will prove most effective? Who does it depend on: myself, others, or our interaction? All in all, we are talking about the method that Kabbalists describe for us, explaining how to carry out actions that are most beneficial for the revelation of the Creator.

Today, the whole of humanity stands at the beginning of this revelation. Evolution came to the conclusion; the world has already realized the potential of materialistic progress. We have nothing to look for on other planets and nothing to extract from the earth; we have tried everything on its surface as well, and we saw that our life is limited and leads to a dead-end.

It is the beginning of the Creator’s revelation to all creatures. Because of this impediment people will start asking the question: “What for and why do we live? What is the purpose of life?”

From here on we learn that the purpose of our life is to reveal the Creator or, to be more precise, to prepare ourselves for His revelation. We achieve that through uniting, and thereby soften our desire to receive so it could become altruistic and begin to assume various sorts of bestowal. After all, the Creator is the quality of bestowal, and if we establish such a connection with each other, we help Him reveal Himself between us, we prepare the soil for it, the matter that will be able to assume His qualities, His projection.

Thus we develop ourselves in precise equivalence to His form.
[71271]
From the Arava Convention 2/23/12, Lesson #2

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Let’s imagine that there is a gate that opens and closes automatically when a person comes near. This gate checks a person’s deficiency, and if it isn’t enough, he is not allowed to enter.

Everything is ready for the meal and the host is waiting for the guests. But He is waiting for them according to their desire to unite, only if they want to unite with Him. This is checked according to their readiness to connect among each other, so that the connection will really be with the intention of in order to bestow.

If you have the true yearning and deficiency, you will be allowed to enter. Here there can be two levels. The first is when a person succeeds, but hasn’t developed enough appetite yet, enough desire for the meal, which means a desire and a yearning to enjoy bestowing upon the Creator.

The guest himself stops himself from receiving anything because he has restricted himself. First we have to reach the height of that guest who is ashamed to receive the meal for free from the host. He is ready to receive it if he can turn his shame into honor, and he will do that for the host. Then he uses all his desires and attributes happily, because he can bestow.

Thus, the guest happily discovers that he has a great appetite, together with the need to use it correctly: to enjoy the refreshments in order to cause the host pleasure.

If a person advances correctly and constantly looks for support for that, he needs the Reforming Light. He begins to think: How is it possible to evoke the Light? In what way? It is only by the prayer of many, together with the friends. This is how they advance.

But on every step of the way there are problems. The additional desire to receive that should be revealed at every new level requires correction. On every level there is a need for correction, because it isn’t some minor change of the desire, but an ascent to a new degree. Every minor change requires the transcendence of all the ten levels of development, ten whole Sefirot.

So a person should repeat all the actions that he performed on the previous level. If in the meantime he doesn’t feel any meaningful difference between the levels, then he thinks that he is repeating the same states. And how long can you? He is tired of repeating the same thing over and over again.

He wants to see some progress, even if there is some retreat. Like in a spinning wheel, he still wants to feel movement forward. If he doesn’t see it, it is a problem.

It may be that he doesn’t see the advancement inside him, but he sees it in others and should be happy about it. But his corrupt ego doesn’t let him rejoice for the success of others. He is not free of his self interest yet.

He is covered by a shadow, and he ceases to feel any advancement. Under such conditions, he loses his appetite for the meal. He suddenly loses his power and begins to criticize all his previous accounts, and to see them as not serious and unrealistic.

With regard to the reality he is in, the reality of this world, it all seems as not serious enough, and not solid enough. Other people deal with things that are understandable, that bring real profit that you can actually feel and deposit in the bank; you can bring the daily wages to the family in the evening and can take pride in the success.

But here there is nothing, everything disappears, like water seeping through the sand! And there is no one you can blame. This is called a shadow.

Therefore, many heroes fall in this battle. We often hear of such cases in different groups. On the one hand, we should feel sorry for these people, just as about someone who dies, because we feel sorry that they died. But on the other hand, in the future they will join the correction, because “the remote will not be rejected,” and “everything returns to its root.”

It doesn’t depend on us. The only thing we can do is to try and grow stronger, build the right supporters and the right “railing” that will support us, and post “policemen and guards.” If we understand that the shadow comes so that we will become stronger, because only in the concealment is it possible to discover the additional desire necessary for the revelation—then we understand that there is no choice and that we must go on.
[72997]
From the 1^st part of the Daily Kabbalah Lesson 3/18/12, Shamati #8

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A group should set a good example for everyone. It is playing what we would like to be, like a child who plays being a grown-up because he dreams of being a grown-up.

In our everyday life, when we advance instinctively by evolution, nature forces us to advance by pushing us from behind by sufferings and by luring us forward with pleasures, by showing us examples from the environment, by evoking our pride, by evoking our passion, our desire to control and other pleasures, making us yearn to grow and achieve more.

This is how nature advances on the levels of the inanimate, the vegetative, and the animate, but man who is the most developed creature on earth advances more than all the other levels. It isn’t enough for him to be born and to acquire the form of a grown-up in a couple of weeks like a beast does. He has to take on a new form in every generation. Nature takes care of that and advances him.

But when he has to grow, as a human being, in a form that is already different from the levels of the inanimate, vegetative, and animate, everything becomes different. We don’t see this difference, because we relate to the human body as to a beastly body; we pay attention to the friend’s face, to the way he behaves in the corporeal world, and to his character. We don’t understand that his spiritual component is totally detached from the body and doesn’t belong to it.

We need this body in order to attain spirituality with it, to attain attributes through it that enable us to connect with the friends internally. But actually, the spiritual form is totally different from the corporeal form, like two different levels. Just as in our world there is an absolute difference between an inanimate stone, the vegetative, and the animate, the human level is also cut by a border called the Machsom, which separates us from the animate level. We can rise to the human level only by urges that we design ourselves. These urges are called: the importance of the spiritual goal, which is the opposite from our corporeal level.

This oppositeness actually exists between all the levels of the inanimate, vegetative and animate. We must understand that in the process of evolution it is impossible to remain in the present state. So you begin to consolidate your powers in order to exit your current state and to move on to the next state, which is more advanced.

The same thing happens in our development. Nature brings us to this point when we feel the need for spiritual development. When we feel the point in the heart inside us, we come to the group. But afterwards we have to find the powers for our development by ourselves.
[70085]
From the 1^st part of the Daily Kabbalah Lesson 2/14/12, Writings of Rabash

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Taking into consideration that all creation is the desire to receive pleasure, it doesn’t seem realistic that we can separate ourselves from our egos. But this separation happens only within our calculation when we evaluate how much we “owe” to the ego, how much we need it since without the ego, we are unable to make any action or generate a single thought.

Then the Light that Reforms brings us into a state of real freedom. Only the Light can do it because it adds to man’s desire to receive pleasure the property of bestowal, as if making a new alloy. It’s similar to the laws of valence or creation of new chemical elements. By adding or removing electrons, we produce a new substance. This is the outcome of spiritual laws in our material world.

The property of bestowal descends to a person and takes control over his desire to receive pleasure because it contains the Root. The entire difference between the state of “Lishma” (bestowal) and the preceding state of “Lo Lishma” is not in the presence of the property of bestowal itself, but in our attaining it.

The presence of the property of bestowal doesn’t mean a thing because we still can use it egoistically, meaning “Lo Lishma”! However, when we attain the Root, which is included into the property of bestowal and it comes from Keter rather than Bina, it forces our egoistic desire to surrender. Our ego “understands” that it holds a secondary place, whereas the first place (the desire to bestow) precedes it.

Therefore, our egoism capitulates, thus making us ready to work “Lishma.” Now we acquire energy and fuel to perform actions for the sake of the source of bestowal, rather than for our ego. The desire to receive pleasure subdues—Malchut bows since it “senses” the presence of Keter, the Root that acts within Bina.

Afterwards, we need to enhance this state and raise Malchut as high as possible so that it grows within us. It allows us to get to know Keter better, although we won’t get connected to Him; rather we get acquainted with His core property included within the property of bestowal that clothes itself in us (into our desire to receive pleasure since the matter of creation never disappears).

When a person rises above his desire to receive pleasure and attains the root and the property of bestowal, he is filled with the Light of Hassadim (Mercy) and thus acquires the property of Bina. At this point, he can transition to the Light of Hochma (Wisdom) and to receive for the sake of bestowal, although it is a special work we cannot picture as of yet.

A state of “Lishma” begins at the moment a person becomes able to act for the sake of adhesion with bestowal while still retaining the desire to receive pleasure. He senses the power of the Creator, His properties, and his own source within the Creator, rather than in his desire to receive pleasure.

At this stage, a person ceases to be a faithful ally and a slave of his ego with which he used to be so connected that he didn’t separate himself from it and considered it to be his authentic “self.” Now, he disconnects from it and changes his master consciously, voluntarily, and having worked hard to achieve this state.
[72698]
From the 1st part of the Daily Kabbalah Lesson  3/14/2012, Shamati #20

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“Love your neighbor as yourself” is the main law of the integral nature in human society. By observing it, we observe all laws of nature, or stated differently, all laws of nature are included in this law. Does that mean there is nothing else for us to do but this?

Nature’s goal is to bring all of its parts to total harmony and balance. This allows a person to achieve the most comfortable state. All of the occurrences that we must go through are carried out only in order for us to consciously attain this state.

We have to research and follow nature’s goal and the path to attaining it. This is a guarantee of a successful life for us. By constantly supporting this principle scientifically, we will gain confidence in the path and in the fact that we have support from the laws of nature. This awareness of success in cases when we carry out nature’s law, or of misfortunes in cases when we do not must be sensed by us as awe and fear. This guarantees us a good path.

For that we must be aware of nature’s laws as being objective and compelling us to execute them consciously. Precisely the conscious execution of these laws is the distinctive characteristic of the “human” level of development as opposed to the “animate” level. After all, we went through all of our previous levels of development unconsciously, driven by the development of egoism within us. But today, nature is compelling us to develop independently, consciously, above egoism, by acquiring the quality of bestowal and love that is opposite to egoism.

So how can a person acquire this new quality, the desire to bestow, while at the same time understanding that the desire to receive for himself is very harmful to him? After all, this is contradictory to man’s nature as he cannot do anything that does not bring him personal profit.

There is just one solution: for several people who have an aspiration to come out of egoism’s power to get together into one group, where every member levels himself in relation to the others. Since every member of this group has an aspiration to attain the quality of bestowal and love, and all they lack is the force to realize it, by uniting into a group and suppressing their egoism in relation to the friends, they create a new substance. For example, if there are ten group members, this substance will have a force ten times greater than each person had individually.

However, this will only happen if those who gather in the group think about how to suppress their egoism rather than how to fulfill it. And due to sensing love of friends, every person will be able to sense an aspiration to carry out nature’s law because he thereby brings all of nature to balance and harmony.
[72521] 
(Based on Rabash’s article “Love of Friends” (1984, #6))

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Question: Should every group member know exactly what every specific friend lacks and how he can help each friend, or is it enough to abide by the general notion of “love for the friend”?

Answer: In a regular society a person can help another only if there are rich and poor, smart and stupid, strong and weak, and so on. But if everyone are equal, then how can they help one another?

Yet there is one thing everyone lacks: the sensation of a good mood. If a person is in a bad mood, neither wealth nor wisdom can help him. Only another person can lift his spirits so the friend would feel an influx of vital energy again and sense that the goal of unity is near.

It turns out that every group member must pay attention to his friend’s mood and if necessary, lift it. That’s because one’s mood is precisely the area where every person can contribute to another.
[72516]
(On the basis of Rabash’s article “They Helped Everyone His Friend”)

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Question: How can a person give up corporeal pleasures if he doesn’t feel any pleasure in the desire to bestow yet?

Answer: We see that humanity is compelled to go through different states. Egoistic development leads people to despair and depression, drugs, alcohol, and suicide.

We live only by virtue of an instinctive, beastly fear of death, given to us to attain the goal. The fear of death is what keeps us and controls us, and if it weren’t for its control, we would have different calculations.

It is intentional that we are enslaved to death so that we’re compelled to go on living in every situation, even the worst. We are ready to give everything for life, although there’s no doubt that life itself isn’t worth it. But we act unconsciously, guided by an instinct instilled in us purposefully so that we advance towards the goal specifically by way of suffering and difficult calculations.

In doing so, we go though states in which there is no justification to go on living. However, the goal of creation forces us to do so. Therefore, the Creator inserted this beastly fear into the desire to receive, which obliges us to struggle for our lives. After all, the notion of  “life” is much higher in our eyes than any suffering.

All this is so that we can survive and through the constant egoistic calculations reach the decision that we shouldn’t wait for death to redeem us from the suffering that we feel in our egoistic desire, but rather switch it for another desire, the desire to bestow. Then bestowal, connection with others, will not seem worse than death and unrealistic.

It’s because we’ve suffered so much in our ego that we can now make the calculation and agree that it’s possible to reach the desire to bestow. It’s the suffering that can help us do that. This is how we advance.

This means that there is a struggle between the different forces within a person. A person himself only has to sum up this struggle, and it is called the life wisdom he acquires at such price.
[71605]
From the 1st part of the Daily Kabbalah Lesson 3/2/2012, Shamati #35

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