Question: You said that the overall integral education curriculum consists of approximately ten courses. The history of evolution of egoism is an on-going course that continues until the complete integration of humanity. What other courses are included aside from perception of reality and psychology?

Answer: We should definitely study human physiology and demonstrate just to what extent our body is structured in a holistic way, whereby all the bodily organs are interconnected. They are all composed of opposite elements and function in different ways, but each organ operates in harmony with itself and others. A departure from this harmony is what we call illness, and it instantly causes a malfunction in the operation of the entire organism.

Similarly, within the organism of society each person should be its united, integral, and simultaneously unique individual part. Nobody infringes on my individuality, but I need to correctly balance myself with the entire society, and then society will represent a single healthy organism, a healthy collective. And together this collective will then unite with nature.

Generally, I need to constantly think of how to be organically and integrally connected with myself, society, and with nature. Initially I cannot connect with other people, and I need to know whether relative to nature this would also be unification or not. In other words, everything needs to be formed simultaneously: individual, group, society, and nature.

And this is why our courses need to include the following sequential studies:

1. Human physiology, physiology of integral systems, the structure of integral systems, their interdependence and feedback mechanisms, tracking factor, and system equilibration or progression along a set course towards a particular goal, as in small cybernetic systems with simple feedback loops;
2. The structure of creation and of society, perception of reality, and history;
3. Practical application within a group, family, on oneself, and in society;
4. Crisis, its cause and purpose;
5. Courses on upbringing in which we supplement all that with practical activities. This includes trips, tours, and so on.

The guiding principle of all the courses is to provide a person with a sensation of integrality of the world, which is perceived by us, egoists, as the opposite, anti-integral and isolated. It’s more convenient for us to imagine it this way so as to “swallow” it in parts, to maximally exploit it for our own sake.

But when I think about the fact that this system must work precisely in this integral form and that I will feel good because of it, then I have to study it, its interaction, interdependence, and global scope. This helps me to be a co-participant, compassionate and empathetic.

That is why all the above mentioned courses are necessary and will include no more than ten interconnected disciplines. All the courses (each with its own particular emphasis) develop a clarification of the subjects: from the small technical details of integral, analog, and servo systems, the structure of our organism, physiology, and psychology to a gradual transition towards mutual involvement.

Each course must be taught by a specialist. Every specialist naturally should be appropriate for the given group, that is, as is known from psychological practice, he or she must be compatible with it so that people accept, respect, and value him or her, and hear what he or she has to say. He must treat them correspondingly, be of a corresponding age, title, and so on because we’re dealing with beginners that judge others “by the cover” so to speak. Although in principle, anyone can be an instructor if they are studying in our system today and have no academic titles. But it is preferable that an instructor be someone whom the listeners respect.
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From a “Talk on Integral Education” #4, 12/13/11

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We are approaching a period of time when there will be many unemployed people. Presently, there are two hundred million jobless people in the world. During the next year this number will grow catastrophically. These people represent a huge problem for themselves as well as for society as a whole and for governments; the difficulties range from depression to potential bloody revolutions and wars.

This is why our organization is exploring integral educational opportunities and has prepared a course meant to train people who are jobless. We hope that our course will help them open their hearts to the changing world and will allow them to sense and better understand their personal place among their friends and family, in human society as a whole, in their countries, and within the contemporary world.

We strongly believe that such conversations are indispensable and that without them the world will rapidly roll into a cataclysm. Suppose we have already convinced the governments of countries and the whole world of the need to start teaching this course on a mandatory basis. Let’s imagine that some country approved this project because it valued its practical benefits and didn’t see any other way out. So, here is the first group of around 30-40 unemployed people who received government scholarships to study. What would I tell them at our first meeting to help them identify changes that are happening around them? How would I teach them to understand and rebuild their lives?

First of all, I would say, “I am very glad to meet you. Perhaps you consider your unemployment as a tragic event caused by adverse factors, and perhaps you wouldn’t have come to learn unless you were forced to by these circumstances. But we should view this state as joyful rather than a crisis.”

Let’s imagine that you were brought here not by the hardships you are experiencing, but rather because we all are on the threshold of a happy and joyful new life. For this, we have to understand what’s going on with each of us in particular and with the whole world in general, and discern why it is happening.

Is the situation you are going through a result of some unfortunate mistakes you made? Maybe it is a normal process that you couldn’t avoid? Did you have to go through these troubles because of some inevitable laws of nature? Did they result from a general developmental tendency that will eventually bring us to great results?

We call our situation a “crisis,” but in fact it’s a part of a general, global, integral predicament, which is taking place in the economy, education, culture, science, finances and in all layers of material human life. Actually, the word “crisis” doesn’t have a negative connotation. It signifies a new stage that is similar to birth.

Based on our life experience, we know that transitioning from one state to another is hard because we have to leave our comfort zone whether we are changing jobs or modifying any other sphere of life. Our habits tie us down. Staying within an operating system that works smoothly doesn’t require us to make much effort; this makes us happy because we resist change by nature.

Our ego pushes us to seek reliable and stable order. The transition to something new is always unpleasant. Well, unless we are absolutely sure that it promises a more pleasant future and it is readily attainable. But if it is a difficult and dangerous transition and the future is unclear and unpredictable, then it is a tragic state.

Therefore, let’s see whether our situation is really awful and tragic and we are on the verge of big problems, severe floods, earthquakes, tsunamis, volcanic eruptions, riots, wars, revolutionary coups, and bloodshed in the streets—complete chaos, or is it just a new order and all that is happening to us now is like the birth of this order, which we do not yet see. Can we regard everything around us that forces humanity to make huge efforts and shed sweat as the birth of a new form? And like an infant during the birth process, we are passing through the difficult condition.

Before the delivery, a child grows peacefully inside his mother’s womb, a safe and protected place. Then the birth is triggered by a very “unpleasant” process. The mother feels immense tension and experiences contractions. The child also feels tremendous pressure. They start pushing each other to the extent as if they cannot tolerate being together any more.

The child senses that he has to exit his mother’s womb. If we translate this situation to our feelings, we’d say it is intolerable for this child to stay within his mother’s organism any longer; neither can she hold him within herself. As a result of such mutual repulsion, the process of delivery is initiated and the child is born to a wonderful, bright world that meets him with great love. Thus, he obtains a new life and arrives at a new stage of his existence.

Instead of being a piece of meat weighing several pounds, he stops being a creature that lives inside of somebody else’s organism and turns into a human being! It’s not important that he is still very small and doesn’t understand what’s going on; what matters is that he is born into a new life. It’s very similar to what is happening with us at this time. Our present state is similar to the birth pains of a new world.
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From KabTV’s “A New Life” Episode #1, 12/27/2011

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Question: When a person comes to courses of integral education, we will start by telling him about the wonderful integral world that we already are starting to build. Yet now, he lives in a horrible world that puts pressure on him. Where can he find the motivation in order to stay on this path?

Answer: We must educate people, and they will build their world. When large masses of people gradually begin changing, this naturally will bring a change in the state of society, its structure, and in the interaction among the adults. When these “grownup children” grow up, everything will change.

However, we still must begin with the individual since he is the center of everything. Then, public interactions gradually will change. Daycare, school, family, and children’s activities should be interconnected in order to create a generation that will change our world because it will change in the process of maturing.
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From a “Talk on Integral Education” 12/13/11

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If all the evidence shows that man is the result of his environment, it follows that organizing all kinds of models of a good and correct society for all humankind is critical. This way any person, depending on his inclinations and personality or by following the advice of his friends and family, would always have the opportunity to connect to such a society, to develop himself in the most effective way possible, and become a genuinely perfect human being. Therefore, in our education we must also focus on establishing such groups and other opportunities for people to unite.

If we continue to study this issue further, we will see that a person is formed by the influence of his inner qualities, the genes he was born with, the various inclinations he acquires early in life at his parents’ home, and then by the influence of society.

We must therefore focus on kindergartens and the various circles for little children, and then on schools and clubs for older kids. We need to ensure that every person has a wide array of opportunities to reveal his potential and develop into a well-rounded individual.

Even the qualities that don’t appear to be particularly strong or promising in an individual ought to be developed anyway, as that will enrich his inner world, as will teaching him to appreciate music, literature, theater, art, and culture: All these things depend on a person’s environment as well.

People must have a family and bring up children; they must learn how to properly act toward his or her spouse, toward friends, in the company of strangers, and at work. We must teach the person by applicable examples how to behave and how to become a person in the full sense of the word, one that’s appreciated by society, which will in turn allow him to reach success and prosperity himself.

To this end, there are only two factors that aim and correct me every minute: my own natural qualities and the environment’s influence upon them. My ability lies in choosing an environment that would constantly develop me in the right direction, bring me closer to good and advanced states that give the sensation of greater security, confidence, and comfort. This is how we continue to develop.

From this we need to understand the task that lies before us, what we need to do to make sure that our children have a good life  and that the next generation is better off and more confident in its future.

This can only be done if we manage to surround our children with these kinds of teachers and create for them the kind of environment that would influence them to reinforce their good qualities and to transform their negative qualities into positive ones rather than suppress them.
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From KabTV’s “A New Life” Episode 3, 12/29/11

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Question: You often bring up the example of a mother’s relationship to her child and her relationship to a neighbor’s child saying that if she would see the neighbor’s child as her own, she would no longer perceive that child’s flaws. How can you make a human heart love someone?

Answer: It only can happen through the force of habit. The habit then becomes second nature, through the conviction of the surrounding society, its good examples, through songs and films, and everything that influences a person. The influence of the surrounding society can program me to hate my own child and to love the neighbor’s child.

The environment can do anything! The environment is stronger than my nature because it pertains to the human level and my nature operates on the animal level. We see how drastically a person can change due to his environment. This is because the influence of society is stronger than any other influence.
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From KabTV’s “A New Life” Episode 5, 1/2/12

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Question: The elderly have an especially emphatic fear that arises in any group: What if I won’t have enough time to reach the sensation of eternity and perfection? How to handle that fear?

Answer: We need to set very concrete tasks before them, not prospective ones, like for the youth, and to set defined goals that are attainable and realized very quickly. At the same time, we need to tell them about the entire global picture of nature’s system, its eternity, its life cycles, as well as our life cycles within it. That is, here we need to provide serious psychological support from the very beginning.

Question: During one of the programs you explained that a fear of death paralyzes a person’s life, impedes him. It manifests less in young people and more at a certain age.  How does the methodology of integral upbringing regard attitude to fear? How to work with it?

Answer: I think that a correct clarification of our place in nature is the key to understanding a person’s place within it, the place of death and our biological life. We need to bring a person to the next level of understanding, not even feeling yet, but simply understanding of this.

A person will reach the sensation of eternity and perfection when he or she will be integrally connected with a certain critical mass of other people who are also attaining this integration. Then it is as if we rise above ourselves, creating above us some image of one person with one heart and mind. And our physical body exists nearby as an animal that accompanies this one image, the way our dog or cat lives alongside of us.

We need to focus people’s attention on that and to try bring them to this kind of sensation. In principle, psychologically it’s not that difficult considering that there is no resistance on their end, but on the contrary, support and anticipation of results. They represent that part of humanity that joyfully strives towards integration and closeness, understanding that all else passes and vanishes.

Elderly people easily part with everything for the sake of achieving the feeling of ascent above death, rising above the very factor of the seemingly inevitably impending end. We need to give them a feeling as if they are in a plunging airplane set to crash into a mountaintop, but suddenly some great force force lifts it up, and it speeds upwards with boosted power. I think that such sensation can be created in them quickly.

Besides, the courses for the elderly naturally need to be easier. They don’t require great theoretical and practical studies; they will gladly just participate. And I think that precisely the egoism and fear that appear in all older people, the desire to achieve a result that uplifts them, all that will provide a very serious basis for movement to other groups in society.
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From a “Talk on Integral Education” #4, 12/13/11

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Question: We spoke about the fact that in the integral upbringing courses people meet for seven to eight hours a day, and together they first go through the preparatory informational stage, that is, receive an education, and then proceed to the practical part, the upbringing, where now in their psychological interaction they go through various states. Aside from study and upbringing, is there room in this program for joint celebration of holidays?

Answer: Constantly. After all, in spending seven to eight hours together, they need to participate in some sort of a meal at least once, perhaps even twice. There should be a lunch and also a small break, like an afternoon snack. There need to be breaks for rest and a constant change in activities; otherwise a person will simply be unable to handle it, especially the elderly—they’d all be falling asleep.

Since they have free time, we need to break their day into morning and evening lessons, and in the middle to give them some time for rest, for housework, for their natural needs. After all, this is a special age group whose physiology may not be fully healthy anymore.

Our task is to have a person connect to a group and thereby acquire for themselves a new society in which they live and not merely pass their time, but find there their bright future. We need to create for them an atmosphere of joyful anticipation that would psychologically support and indeed heal them. Starting with the very first hours of them being with us, we need to work specifically on that.

We should organize dances for them, some kind of special evening functions. In other words, there needs to be a special approach here.

I would like to emphasize once more that their disposition towards our methodology, their desire for it to come true, and their goodwill will play a positive role within other age groups. Elderly people can and know how to influence everyone. We are well familiar with this age: In reality it is quite active. We only think, based on their physical guise, that they are passive, but in fact their influence is very strong.
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From a “Talk on Integral Education” #4, 12/13/11

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Question: What is unique about teaching integral approach to the elderly?

Answer: I think that they will receive it with greater understanding because a person who has already lived a lifetime understands to what extent one is not the master of one’s own life. It’s as if it passed by above him, commanding him, and not him being in command of it.

People of that age agree more with the fact that nature works on us, and now, when they don’t have that much time left to understand, realize, and possibly correct that in some way, they are more diligent, sensitive, and compassionate.

Besides, the enormous hard-won life experience gives a person a completely different approach to what is being offered. From the very beginning, a person is open to learning, so naturally, his participation in the studies is most amicable. We are offering a person to achieve harmony in that short segment of time that he or she has.

These are people who live and measure themselves not relative to some achievements, but relative to the end of life. Generally speaking, this constant subconscious sensation in a person determines his or her entire behavior.

And here is where we need to imbue the endpoint of their life with joy, attainment, and ascent towards a new state that exists beyond the end of corporeal life. We should give them a sensation that it’s as if they’re flying and about to crash into something, and suddenly a motor appears that carries them up above the obstacle. It is precisely a sensation of this possibility that will give them strength, and then, of course, it will be very easy for them to work in a group.

I hope that these groups will be a serious help to us because in principle, the more groups of this kind we can create, the easier it will be for us to include ourselves into all of humanity.

By the way, longevity inherent in our time (life expectancy is more than doubled compared to the previous centuries) means an accumulation of life experience by an individual. At some point, people lived 30 or 40 years and died young, without gaining any experience in life. From the ancient times and all the way until the 18th century, a person lived no longer than 35-40 years. It’s hard to believe now that there was once such a short life cycle. A person practically had no time to attain anything in life, grew old very quickly, and died. Everything somehow broke off very abruptly.

We need to take advantage of the fact that in our time, the developing ego offers us an opportunity, in accordance with its development, to simultaneously live through and internalize the experience and the point of view that develops in a person by the age of sixty and beyond. Today elderly people comprise the vast majority of humanity. We need to take advantage of this group, which is sympathetic to our methodology and its outcome, and through them create in all of humanity a certain correct background for integration.

Therefore, under no circumstances should we pass these groups by, although our usual automatic attitude towards this segment of the population is: “We’ll create all the necessary conditions so they wouldn’t bother us. Let them sit somewhere on a bench and calmly live out their life.” No, we need to build very powerful groups out of them, and they will disseminate this method, its usefulness, and a life-saving solution that it offers to mankind among their children and grandchildren.

Question: We know from experience that the majority of the elderly really love to tell the story of their life. Should we give them an opportunity to share their stories?

Answer: Only if it helps us in the capacity of a psychological example: What you related, what you saw, what you lived through. Naturally, the elderly love this, but their stories need to be accompanied by investigation and analysis: Why this happened, what it provided, what this should teach us today, and so on.

Elderly people passing time in various gatherings is their own business, but we need to take it into consideration and teach them how to relate to the lived experiment of life.
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From a “Talk on Integral Education” #4, 12/13/11

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Our whole process of evolution is through the environment. If there were no environment, I wouldn’t develop, despite the Reshimot (reminiscences) in me. We see that if children are left in the forest and are found only some time later, they develop like the animals that took care of them in the forest. They develop according to the traits of those animals, they suffer from the same illnesses they do, they think and want the same things the animals do, and even live the same lifespan of those animals.

This means that their body got used to living with animals to such an extent that they were impressed by these animals, so that if a child is found at the age of 6 or 9 (and there have been several such cases), then despite the treatment and good conditions they lived in afterwards, they lived the same number of years as the animals they had lived with. They lived 12 to 20 years at the most.

In other words, our body greatly depends on the society in which we develop, and in that sense a person is very flexible. If we take a dog or cat for example, who lived with man for ages, they only get used to people a little. Of course, they can’t live in the forest like wild dogs and cats, since they have a different character. They also pass on to their offspring a different attitude to man and the environment. Yet they are not that flexible. Man on the other hand, when incorporated in a certain environment, is impressed by it very strongly, even fatally. Compared to an animal that gets used to living with people, man is much more powerfully impressed and becomes accustomed to the lives of animals.

This means that we all depend on our environment. Therefore, in education, we should also first pay attention to the environment as a factor that determines a person’s development. A person’s whole future depends on this. If we change the environment, we change our personality, our desire, our perspective, and our paradigm of life. Therefore it is very important to be careful, to think, to check, and to consider the place we enter, the friends and the circles where we spend our time, and whom we give ourselves to.

We must teach a person to know and to learn what surrounds him, and explain to him how dependent he is on the environment and how he can manage his life by it.
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From “Lessons About a New World” #3, 12/29/11

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Question: What should be the structure of the integral upbringing? How should we start the education of an adult person?

Answer: Certainly we should be engaged in the education of adults, but we still have to put the maximum attention on the education of children because changing the adults is very hard. On one hand, they feel the entire corruption of the society where they live, and they would like to change it. However, changing the society means changing a person. It’s very difficult to change a person. By taking care of our children (something which is important to us), we will be changing ourselves as well.

Most of us are someone’s parents. When we are involved in building a completely different society for our children, as it is said, “If not for us, then for our children,” when we take care of the next generation and educate it, we will simultaneously start re-educating ourselves.

Question: Does it mean that the course for adults should include a course for the preparation of educators for the kids as well?

Answer: This is a must! The course should include the topics on interaction between the spouses, interaction of a person with the society, with the boss, with employees, and with the children, as well as child education. A person should be connected with everyone in the integral way.
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From a “Talk on Integral Education” #5, 12/13/11

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