Question: At the beginning of the 20th century, in Russia in particular, there was a widespread campaign to eliminate illiteracy. What seems perfectly natural today back then was received with hostility. Many people refused to send their children to schools and didn’t wish to learn themselves because they considered it a pointless waste of time. Today a similar situation may arise, when the integral education that we are offering could be perceived as something useless, unnecessary. How can we overcome this resistance?

Answer: I think that today a large number of educators, psychologists, and sociologists understand the brewing problem, except they don’t know how to deal with it. It means that it’s necessary to approach them as broadly as possible with explanations.

Teachers empathize with students, and moreover, at times they suffer even more than their pupils. After all, they are forced to exist under constant negative pressure from children, whose beastly egoism, unrestricted by any boundaries, is directed against the teachers. Every student tries to assert before them his or her own independence and striving for self-affirmation.

I think that teachers and educators need some training on this  to be able to discern in a new methodology at least something for their own benefit, something that would allow them to work with children normally.

The work of an educator today is rather difficult, serious, and I would even say risky. A person is subjected to such conditions, such moral pressure that this work could even be called “harmful.” Forty five minutes of being in the classroom with the children generates a lot of stress and enormous strain on the teacher.

Together with the educators, we need to prepare for them a methodological resource that would help them understand that first and foremost, we are concerned with the atmosphere in the classroom, without even changing the class itself yet.

Students cannot get used to integral discourse yet because right now it’s impossible to discuss anything with anyone—it will lead to shouting, shutting each other up, abuse, swearing, and who knows what else. Now the educator at least sits them down, holds them still in some way, and somehow, out of necessity, pacifies them. Meanwhile the pupils are sitting, all miserably, each in his own place, and they wait for this whole ordeal to come to an end.

A slow, smooth transition is needed here. I think that educators will gradually agree with this. They can already see that the current system is not one that has a right to exist in the new generation.
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From a “Talk on Integral Education” #5, 12/13/11

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Question: In the process of integral education a person begins to change, and as a consequence, his social environment changes too. Do we have to prepare him or her for that from the very beginning? After all, their previous environment might bombard us with accusations that we are some kind of a sect and that we corrupt people.

Answer: For this we need to precede our practical studies with a large campaign to disseminate the idea of integral education, a campaign that will be and already is based on scientific data, on the direct demands of nature, the surrounding environment, and of our own inner developing nature. After all, we are involuntarily moving towards an integral society anyway.

If we do not correspond to it, things will be bad for us. We have to learn how to be in sync with this new “round” framework that nature is creating around us; nature is driving us into a network of tight interactions. Resistance is useless here.

That’s why we must explain this idea, this opinion, this historical, social, and personal necessity to all of humanity. And afterwards, all our other actions will naturally stream from that and seem correct. People will begin to understand what we are doing and will strive towards it.

If we just demonstrate our actions without explanations, nobody would understand this, and people would greet us with hostility. We would be accused of sectarianism, perhaps of naivety, utopian thinking, and the like.

But if we begin to work with children and gradually instill in them elements of humanism (at least let’s call it that), I doubt that we’ll have any special problems here with society or with parents. And upon showing, after some time, certain positive results, we could then rely on public opinion. That’s why the most fertile soil for our activity is children’s organizations.

But on the other hand, it is the most difficult because access to them is regulated by the state. The government has a right to introduce different programs into schools and to forcefully impose on children whatever is desirable for itself, and not whatever is best for the children. It’s very difficult to fight against this conservative system.

Still, society is fighting, creating private schools and alternative educational methods. In our day, in many countries of the world a child can be educated at home, through the Internet, and take exams remotely. This is already a big plus. This was impossible in the past because laws forbade home schooling.
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From a “Talk on Integral Education” #5, 12/13/11

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Question: Some people have already started practically implementing the method of integral upbringing. They have gained the first experience and made the first mistakes. I would like to discuss this aspect using an example of a specific situation.

An acquaintance of mine started raising her daughter using this methodology. She breastfed her daughter until the girl was almost two years old. Then she raised her according to the  developmental phases: zero to three, three to six, and from six to nine years. Everything went well until the child started school. The girl stood out from everyone; she was more open, uninhibited, and more positive, and she quickly ran into powerful resistance from the regular environment. Later on schoolteachers joined this opposition as well.

A very serious situation arose, where the mother and child were forced to struggle against the system because the creation of a separate environment, the kind that we spoke about, is currently unfeasible. What would you recommend? How do we help these people?

Answer: If you’re talking about Russia, I have a few examples in this country of working precisely according to the principles of the integral system. This isn’t our system, but they are all very similar.

Their classes are more like extracurricular activities, where a child doesn’t sit in front of blackboard and teacher, but develops through free movement and discussions. He or she grasps the world through examples and not through dry lesson explanations that he has to memorize to pass the test the next day, and forget right after. There are many such examples in Russia, and they are well known there. But all of them are still just little “sheep.”

Undoubtedly, if you breastfeed a child until they’re two years old, as has been instilled in human nature since ancient times, then he or she receives all the necessary nutrients and micro-elements that help them resist all the problems that could exist at that age.

We are afflicted by many illnesses, not because they are particularly virulent, and not because we need to build immunity to them,  but because we don’t receive enough mother’s milk in infancy. Today a baby is separated from the breast practically a week or a month after birth, if it’s even breastfed at all. That’s why all the problems begin precisely with not nursing.

Since the goal of integral upbringing is to establish maximum closeness to nature, in our family, in our domestic order, we need to adhere to the same natural state that we observe in the natural interaction among animals. We don’t have this instinct, but we have to awaken it in ourselves on the basis of scientific information about what existed in previous centuries, instead of considering them anachronistic. That’s first.

Second, an absolute majority of parents are unhappy with scholastic education because of the problems that currently exist in schools, classrooms, and society. A vast majority of children would gladly not go to school and instead would arrange a completely different method of upbringing and education for themselves.

Try to discuss with the children the fact that over the course of the year they will have to learn a little more about the way the world works and the way we and our society’s laws are structured. After all, in the course of 10-12 school years, we are preparing a human being for life. What should he or she know? How should they learn to interact with others? First and foremost, it is necessary for them to be able to help themselves, to help others, and know who to receive help from others. That is, everything is practically built on unification, on correct involvement and interaction with one another. Does school teach that? No!

We are preparing common craftsmen so that they could graduate from some vocational school, acquire some occupation or specialization, and earn a living for themselves. We don’t think about what’s next besides a salary.

Even about earning an income we don’t think much because we don’t morally prepare a person for that. He strives to evade any responsibilities that are related to society, parents, and family; he doesn’t wish to build one.

We need to think about how to transform the school. Our goal shouldn’t be to subordinate a child to the school, to such despotic or old German system, like when peasants became factory workers and nothing more, but to completely transform the school!

Aside from our integral approach, there are many similar methods. I won’t go into their comparative analysis, but they are all alike in that first and foremost, they think about the person, and not about what you need to cram into him, what mass of quickly forgettable knowledge.

That’s why today many are leaning towards their children not attending school at all. There is the Internet, distance learning, and home schooling. And anyway, a mother should stay at home with her children and not be away at work. A father has to provide for the family, and a mother should care for the home and raise children. Then it would be a normal family.

In other words, we should slowly climb down from the tree of the “realization of evil” and return to normal and balanced systems of mutual interactions. And we should stop crippling poor children! First, parents drag their children to kindergarten, then send them off to school, and they come back bruised from the battle for leadership instead of socializing with the collective. It’s not a collective but an endless battle!

We need to transform schools into something completely different, something humanistic. The state in which it exists today has so outlived itself that it’s painful to look at it.

But since a large amount of money has been poured into education, and enormous masses of people involved have a vested interest in it, they will not give it up easily. And they cannot change either. The educational system is the most ossified system. Educators are people who only know their own lesson and aside from it, no other lessons. That is why this is a very big problem.

Transformation needs to begin with the educators. We need to organize humanities courses and, first and foremost, mandatory integral courses for the body of educators with the aim of transforming them. In parallel to that, we should introduce psychologists and integral upbringing specialists into the school, who will then pursue discussions with students.

Furthermore, we need to introduce classes for instructors who would only be a few years older than their future students, and consequently, could easily develop contact with them and exert a positive influence on them. All this needs to be prepared. Without that our future generation will become the lost generation.
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From a “Talk on Integral Education” #5, 12/13/11

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Nature demands equivalence of form from us, balance. Nature is round” and we must build human society in the same round form as well. It will bring benefit to everyone and will lead us to a good state that is comfortable and balanced in all areas.

If we are united, nature will cooperate with us in everything: education, culture, every day life, home life and family, ecology, our relation to nature and its response to us, and in general in all of our activities. Only by correctly uniting integrally will we be rescued from nature’s disasters in the first stage, and then later, be successful in the second stage when completely new perspectives will open before us.

In this way we will, at least, escape the general, global crisis that we are experiencing today. This crisis was created as a result of our oppositeness to nature, which is an integral system. And this was revealed only in the last one hundred years.

Until then, there wasn’t a global crisis: humanity was developing and prospering. Only in this last stage, we see that nature, as it were, envelops us from all directions. In other words, nature shows itself as an integral network and we are not able to demonstrate this same unity. In this way, humanity is being revealed as opposed to nature, opposite from nature. And we feel our oppositeness as a crisis. This is exactly the problem.

Accordingly, the solution is to attain balance with nature. Our program of integral education is intended precisely for this. After all, in any event, nature will win. It is clear that in comparison to it we are weak, small, and nothing. We see this from the disintegrating of all of our systems that we no longer can cope with, for example, rising unemployment in the Western world.

Question: We can imagine the unemployed person who knows that it is unlikely that he will find a new job because there are many like him. No one prepared him for this kind of situation and he is apparently disappointed with life. In addition to this he doesn’t know what to do with all his free time because no one ever taught him this.

Answer: Actually the so-called free time is the most productive hours, during which he creates a man of himself.

Let’s begin with all of humanity sitting at the desk to learn. Man doesn’t know where to place himself. He is used to working according to the schedule of a working day. So everything will stay that way. We will arrange the order of day and we will commit to implementing it. It is only that now we are speaking about introductory courses whose length are a few hours a day. In this way, we don’t disrupt the established framework and don’t try to change the model that the person is used to. No, we only tell the person that he is receiving a “stipend” or “allowance” (not unemployment compensation), and in parallel to this, he works part-time or doesn’t work at all if his main work is the study.

We must pass a course like this. How long will it take—a few months or years? It doesn’t matter. The most important thing is that from now on, it will be our main task and it has to be treated as a job in every respect. Man learned to behave according to a certain framework, and so he now also needs to come to learn, similar to elderly people who happily go to various courses at the university. In this atmosphere, a person feels that he is being renewed, like in childhood.

Today we can talk about this without hesitation. Until recently the media didn’t take the crisis seriously, and two years ago they even announced that it had ended. And today there is no shortage of disaster forecasts. Thus if we talk about retraining courses, of a continuing education program, then it will be accepted.

Then everyone is accepted to this “university,” with all its familiar characteristics, including examinations. People will be busy during the day, obligations are imposed on them, and they have nowhere to run to since success depends on the study. In this way we need to raise the people.

By the way, the curriculum of the integral education program will include general education subject: history, geography, household financial management and others, and the most important psychology, the science of man.
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From “Lessons About a New World” #1, 12/27/11

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Question: Let’s suppose that I am used to working 8-9 hours a day and I get paid for overtime. My thoughts constantly revolved around my job, pride in my professional achievements, and my income. That was my world. I spent very little time at home. I was really with the family only on weekends and holidays. And then suddenly I was fired and deprived of all the routine that was in my life.

Answer: They revoked it because there is no more money left in the world. In other words, the whole world needs to let out the air from “the inflated balloon” and descend to the level of basic needs.

Let’s say we need to take care of 5 essential things: shelter, food, warmth, safety, and health. This is our mission, to supply this for everyone. There are many in Europe who saved all their lives for their retirement and were sure that in their old age they could live like everyone else, and in the end they barely find money for food and medicines.

So we need to show a person that he will receive a real bonus in return for his participation in the program of integral education that the society offers him. For example, society sends you to work for a three-hour shift and to five hours of classes at the university, and someone else is sent to the university for all eight hours.

As a result, we fill man’s day without touching the framework that he already had. He feels that he is occupied exactly like before. It is good for him to continue in the same vein. It doesn’t matter that the kind of tasks are different or that his many dreams and plans dissipated, he nonetheless sees that the same thing is happening all over the world. The troubles of the many are in themselves a partial consolation especially since he sees also no other options exist.

Accordingly, study and learning become an essential condition for providing his basic needs.

Question: A person who loses his job, doesn’t just lose the income. He loses his identity, his self-esteem, his social position, and friends. He is left isolated from society and feels as though “demons” have burst out of the bottle, opening inner doors within him that previously he didn’t even know existed.

Answer: To avoid this, we advise him to make an honorable living like others. But also, the moment he comes to study the integral education, he will immediately begin to understand his personal situation and the situation of the whole world, and this understanding will become a kind of prop for him.

Now man understands where he is and why everything is happening especially in this way. The education gives him a new vision, a new approach to the world. He becomes a real man (Adam – human/man) in the full sense of the word, educated and oriented toward what is happening. He is not detached from society, he maintains relationships with others, he participates in various activities, and ultimately thrives in society.

After all, a person who loses his job wants to understand himself, to restore himself. He lost his way and wants to clarify what is happening to him. When he sees that it is a part of the developmental process that operates on everyone, and not just him, that will already bring him some relief. Thus our materials need to provide a person with friendly and tender support, which will help lighten his spirits.
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From “Lessons About A New World” #1 12/1/11

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For tens of thousands of years until today, we have been developing by the will of fate and practically have achieved little. Psychology, the science about man, his nature, and inner world, is only about a hundred years old. Prior to its existence, we did not consider it necessary to study our behavior and we developed like animals by chance. Only now, we feel the need for knowledge about human beings, society, the environment, how to create it, and how to organize our life correctly.

The very concept of “life out of the body” sounds like mysticism, but has nothing to do with it. It means developing the ability to look at oneself as from the outside, seeing the world through the eyes of the other person. Doing so, we acquire an ability to understand each other. And that’s exactly what we need to be able to do.

It is nearly impossible for men to look at the world through the eyes of women. But almost everyone lives in a family and understands the need to create one; otherwise, we would become extinct like dinosaurs. We are obliged to have children and raise them. So, it is important to understand the psychology of the opposite gender and know not only how to live properly, but also how to enjoy this life.

By becoming included into each other, we find the other half of the world. We are built like this. And this is called a “life out of the body”; that is, we obtain an additional perception from outside. So far, I developed egoistically inside my body and tried to fulfill my desires as much as possible and to take into account the other person’s knowledge, opinion, and views as little as possible. Today, the crisis, which involves the whole world, obliges me to become part of the other and accept his point of view, his opinion, and his inner world. And then, I seemingly exit myself and become part of other people. Thus, I acquire the desires and thoughts of all humanity, all its possibilities, as if I leave my own body and attain the ability to feel the entire reality.

Here, the old era is giving way to the new one, a completely different perception of reality. Now, I have an opportunity to see and feel the reality not within my narrow perception, but through a collective feeling and understanding accumulated by all of humanity.

If I become closer to all other people and am raised in a society presented in all its breadth and diversity, then I acquire the ability to see life in the whole spectrum of sensations and perceptions rather than in my individual one. After all, now I include all people, and my palette of the world becomes much richer.
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From KabTV’s “A New Life” Episode #3, 12/29/11

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Everything depends on the environment. The main problem of humanity as a whole and every person in particular lies in shaping such a complex and simultaneously unified environment for all people that would also match the individuality of everyone. Everyone would be educated by this environment that allows every individual to maximally actualize himself in the connection with other people in an integral system.

The goal of the society is to unite everyone, so that in this unification every individual would achieve his complete self-expression.
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From KabTV’s “A New Life” Episode #3, 12/29/11

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In the whole world there are calls for social justice. We, on our part, should explain to people that it is impossible to enforce social justice artificially. A standard division of resources, like they do in social security, won’t help. For example, it is impossible to compare a millionaire who receives a thousand dollars for the third child with a poor family that receives one thousand dollars for the third child. Is this justice?

As Baal HaSulam explains, the measure of truth doesn’t allow us to attain justice. If you divide things equally among everyone, there will be no equality. So how can we solve this problem?

In order to do that, we need to be as one family. In the family there isn’t equality, but everyone receives his share because we treat everyone with love. When I love everyone, I can help one at the expense of another. Thus I operate according to the principle of mutual guarantee, and so I operate fairly. There is simply no other way.

This is what we have to gradually convey to people. After all, today society is more sensitive than ever to inequality, including sectors that not long ago were very far from that. In every country there are plenty of reasons for dissatisfaction, and the only way to succeed is to educate people about unity. According to the level of connection, people will come to social agreement about how to divide the resources, thanks to their sympathy for the sufferings of others.

Can you demand cheap housing for yourself when others have nothing to eat? After all, we have a common “pie,” which isn’t enough to supply all the demands. So if we don’t unite people into one family, we won’t reach anything.

Then we will be able to explain that the current evil is actually for the better: It enables us to correct ourselves and to advance towards the good. After all, thanks to mutual cooperation we will change and will start to share the resources the same way it is done in the family. Then we won’t need to turn to the government, which will not help with its imaginary crumbs anyway. There is only one solution: unity of the people.
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From the 3^rd part of the Daily Kabbalah Lesson 1/17/12, “The Study of the Ten Sefirot”

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Question: Let’s say that an adult steals something. The usual approach is moralizing and intimidation: “Thou shall not steal! It’s bad, you’ll get arrested.” How can we work with that in an integral system of upbringing?

Answer: We organize a trial. The only question is: Who is under trial?

We shouldn’t hide the fact that each of us has a hidden impulse to steal. Each of us has taken something, has stolen something somewhere, at some point. And even if someone denies that, it simply means that the person is lying to himself and to others, or possibly isn’t even noticing it, which happens often.

“From where do we get this quality? Is it useful or harmful? What does it actually mean, “stealing”? Is it mine or someone else’s? Maybe this isn’t someone else’s?” Initially it is necessary to discern all these primary states and positions based on an absolutely objective picture without emphasizing anyone or anything, abstractly: What are these categories of “stealing,” “honesty,” and so on?

After that we analyze a specific incident, also without relating to any particular person because this could happen to anyone. We require each of the participants to place himself in the shoes of the culprit, to feel it through, to defend himself, to accuse himself, and so on.

We all live through this incident together. These are the conditions that were set up for us, and that is why we need to learn from this example. We should even be grateful to our friend for this act, which we experience as if we committed it ourselves.

Since we are all integrally connected within one system, in one group, we should then ask ourselves: “How could we have brought our friend to such a state?” This means that society is to blame. A person is a reflection of the environment in which he lives. It turns out that quite possibly he isn’t at fault at all! The problem is in us! In other words, any such occasion could help us clarify a lot of problems, to review our values and relationships.

In the end we should come to the conclusion that there is no such thing as individual wrongdoing or individual good, kind acts: All of that is merely a consequence of the influence of the environment. Thus, everyone should be under trial.

If we come to that point, everyone would feel that this petty thief lives inside each of us, and so he manifests in some of us, perhaps in the most impressionable individual. Can you imagine what kind of a field opens up for clarifications and analyses?

However, we must exit this state with only one conclusion: Everyone is to blame! If it’s a group, a society, or a class in which everyone is interconnected and undergoing the process of integral unification, everyone is at fault. There is no such thing that some one person is better or worse: It is all of us who are either better or worse.

Grades have no place here. You cannot give individual grades in such a society because you’re grading the society itself and not an individual.

Question: Does that mean that after the discussion I have to return whatever I stole, or is it sufficient to just come to realization?

Answer: You personally do not need to do anything. This is decided by everyone. You need to clarify everything collectively, and if it’s necessary to pay for the stolen items, then everyone pays together. If we come to a conclusion that everyone is to blame for this action, that means that everyone is responsible for it.
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From a “Talk on Integral Education” #5, 12/13/11

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Question: When a grownup enters a system of upbringing, the first thing that he or she is concerned with are ethical questions: What’s right and what’s wrong? At the same time we know that ethics blocks the development of a person.

Answer: We are categorically against ethics. The problem is that ethics assumes an enormous quantity of various conditions that a person has to memorize and absorb, and thus create his inner “I,” imposed upon him through all possible ethical limitations, becoming “narrow-minded,” fixated, and “packaged” and seemingly interacting with those around him in a precise and correct way. Naturally, in this process he constructs his own image—a black, packed steel “suitcase.”

We are absolutely against this. This is not freedom. A person cannot live like this for long, and if he can, then he loses all sensitivity to perception, sensation, kindness, and mutual understanding. An ethically correct person could decide that somebody should be killed and could easily murder him because this corresponds to the norms accepted in his environment, which he has mastered well. In essence this is fascism, Nazism, all possible forms of utmost extremism, and so on. These forms are the opposite of anarchy.

Here we offer a middle line, a middle state between the two. That is, a person should understand the necessity of each of his ethical positions: Does it correspond to nature, is it acceptable in today’s society and in interactions with those around him? We need to arrange it so that the benefit of society is always placed above that of the individual and in addition, the entire society moves towards an ever-greater integration since this is what nature demands.

Thus, undoubtedly, an ethical framework is necessary, but one that is continuously developing and flexible, existing under self-control and the control of society, without any so-called “sacred cows.” Hence, this is not the ethics offered by the proponents of “Prussian training”: “What we will drill into you will stay with you for life.”
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From a “Talk on Integral Education” #5, 12/13/11

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