Comment: The president of Iran Hassan Rouhani admitted in an international convention in Tehran that all the terrorist organizations are in fact Muslim, and claimed that this ruins the image of Islam. Rouhani stated that the Islamic world is in a deep crisis and it has to change its negative image because Israel benefits from this image. Rouhani actually admitted that terrorism comes from Islam.

Answer: The world evolves according to its natural pace that does not change unless the upper force that can correct it is inserted into it. There are two options: either to let this force operated the way it does now, in a negative way, which is called the path of suffering, or to draw this force faster so that it will be a quick and sweet path, called the path of Light. If we operate in the ordinary way, along the path of suffering, we will not be able to do anything since it is an objective reality.

Islam is the youngest of the three major religions and it has to undergo the same evolution as the other two religions. In fact, both Christianity and Islam are two religions that wanted to conquer the world. This notion is gradually fading in Christianity and already belongs to the past, while Islam still has to undergo this process. According to Islam, they have to conquer and overpower the whole world. This process can be accelerated, but in principle, Islam is a system of people’s attitude to the world, which they have to develop, demonstrate, and then get rid of.

But the problem is that we are dealing with a great surge of extremism. It is based on religious feelings and leads to the use of arms in order to overpower and to conquer. Therefore, what the Iranian president said cannot change anything and will not prevent anyone from fighting. The Iranian president’s concern is because the war is in the Islamic world.

Comment: Yes, he called all the Islamic states, including those that fight one another, to stop the wars and to get on the right track.

Answer: It is impossible to avoid these wars because Islam’s path toward unity is precisely through an inner struggle. The Islamic world will have to undergo a serious fratricidal war and discover the mutual hatred between them that is greater than their hatred of all other nations. It is a natural process, and therefore nothing can be done, and all this will continue.

I wish Islam to be prudent where possible, to identify the Sufis who say the true Islam is a religion of brotherhood, love, and the right connection and unity. They should see it as a priority and respect the Sufis. It would be a shame if this true part of Islam disappeared.

Question: Would you advise the Iranian president Hassan Rouhani to support and empower the Sufis?

Answer: On the one hand, the Sufis already know where the world is headed, but on the other hand, they realize what they are dealing with. It is about a great ego that is awakening now after the hibernation of the Arab world for centuries, and so nothing can be done and humanity has to undergo this phase. What is more, it all depends on those who engage in the wisdom of Kabbalah, not only in the Israeli nation but also those who study the wisdom of Kabbalah all over the world.

If those who study Kabbalah accurately advance toward the goal, which is unity between all mankind, this unity will affect and revive Sufism and revive the same movement of love thy friend as thyself all over the world.

Thus we will receive great help from the Arab world, and together will be able to accurately and firmly determine the approach of changing reality in a peaceful way. We only need to try to unite so that all those who engage in the Islamic ideology will recognize the seed from which they sprouted.
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From KabTV’s “News with Michael Laitman” 12/28/15

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Comment: It has been five years since the events of the “Arab Spring.” In the beginning it was considered to be a revolution of the youth who were ready to change the Arab world. After then everything changed when in Egypt, Tunisia, and Libya the “Muslim Brotherhood” took control of the government. They all were mistaken in thinking that they had toppled the dictatorships.

Answer: And what is bad about the dictatorships? Today it already seems that it is preferable for a king to rule a nation rather than a dysfunctional parliament.

Our world must be arranged according to the principle of oneness with the upper world, meaning that above there is one, the Creator, and below there is one, a king. In the days of the Kings David and Solomon, there was complete similarity between our world and the upper world. According to this similarity, the king had all the tools with which he managed the nation, like the Sanhedrin and other government institutions. It is very interesting to learn about this because from their conduct it is possible to learn about the structure of the upper world. That is how it was designed from the start.

Comment: But when the “Arab Spring” began, there still was hope that worthy people would come into power.

Answer: Who can be put in power? How many upstarts will play with the public and the national treasury until nothing is left?

Comment: As a result of this, Daesh has actually risen to power. A relatively soft Arab dictatorship was replaced by an extremist regime.

Answer: Today we are necessarily returning again to one and only one leader because the integral world can be headed by only a single center, a single idea, the staff a collective that is interconnected as one person and presents this idea to our world. Otherwise everything will deteriorate to extremism and will be one big brawl.

The problem is that the world is more and more revealed as integral, interdependent, and global. We still cannot orient ourselves in a such a world. We suddenly feel insecure: we don’t know what and how, from where and to where. There are thousands of different data we must work with in order to advance toward something, to decide something concretely, and we cannot; our senses and mind are not arranged integrally.

We cannot communicate with others to assemble a team with them, a small system (let’s say a government), that will be able to solve problems like these, because there are a huge number of unknowns and we don’t know how to work with them. We can only solve linear problems. That is the problem.

We cannot change the world. Humanity is entering into a state in which the world is becoming round and integral, in which everyone depends on everyone. To perceive it correctly and make the right decisions, we need to change our perception of the world; that is, we must change the person. We must also become integral, and then we can solve these problems. But this is not easy.

The wisdom of Kabbalah was designed for this; it says that the transition to integral thinking is possible only through “And you shall love your friend as yourself” (Leviticus 19:18). When we begin to love others instead of ourselves, in this way we can feel their perception, their desires, and their direction. This naturally becomes alive within us; each one becomes “multipurpose,” like in a beehive composed of many other people. In this case, each one can simply solve every problem. It becomes my own, personal, natural.

After all, in any family, we naturally take care of everyone as much as possible. Therefore, the family, to some extent, can be compared to the solution to our problem: there must be one thing for little children, something else for old people, a third thing for the husband and wife, and so on.

In a family, we more or less know how to deal with problems because all the members of the family live within us and we feel what truly is best for them and what they need. If we had an attitude toward the world like this, we could handle all of its challenges.

In order to transform every person to being concerned about the whole world, what we really need is a new system of education according to the principles of the wisdom of Kabbalah.
[173308]
From KabTV’s “News with Michael Laitman” 12/28/15

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Question: Can a person appease the evil forces?

Answer: “Appeasement” or balancing the evil forces is possible only through a higher positive force that a person attracts to himself.

Question: In the wisdom of Kabbalah does a concept like “being at the right time and the right place” exist?

Answer: If a person’s main occupation is the development of the soul, he has no more interest in this because through his concern for integral connection between all the creatures, he is the one who completely determines all activities, even the smallest.
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From the Kabbalah Lesson in Russian 11/08/15

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Question:  Is Kabbalah ideologically against religion?

Answer: Certainly not. On the contrary, religion and the wisdom of Kabbalah complement each other in a person’s correction process toward attaining the goal of creation, which is to resemble the Creator.

A person’s nature can change only if he uses the method of Kabbalah, which transforms his way of thinking. A person doesn’t change as a result of mechanical actions, and therefore when he only performs religious actions he is called the Holy still.

Furthermore, in the actual correction, when studying the wisdom of Kabbalah, a person has to be around people who have the same goal in order to draw the effect of the force of correction, the Light of the Torah, called the Light that Reforms. It is written, “I have created the evil inclination; I have created the Torah as a spice for it.”

We can say that religion formats and directs a person’s behavior while the wisdom of Kabbalah directs his thoughts. It is said that “a prayer without an intention is like a body without a soul.” We are living in the time of the Messiah in which we can get rid of our evil inclination, the ego, and so the wisdom of Kabbalah is revealed in the world today in order to enable a person to correct his ego and resemble the Creator.
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Question: If in the beginning there was only Kabbalah, then how did religions appear from it?

Answer: This happened exactly because they abandoned the continuous work of uniting (within a group, within a nation) and allowed egoism to appear in relationships between people. This caused the outer seal—Judaism to originate from Kabbalah. Judaism regulates the outer actions that a person performs with his body (this is why it is called the “External Torah” – “Hitzhoniut aTorah”), whereas, Kabbalah refers only to inner actions (therefore, it is called the “Inner part of Torah” – “Pnimit aTorah”).

This means that Kabbalah shows how through uniting in the group a person can achieve an elevation above his egoism and in this mutual annulment of egoism he can reveal the Creator. The difference between Kabbalah and religion is not only in the action (whether it is mechanical or in intention) but also in the result (he hopes to receive a reward after death or he hopes to reveal the Creator in this life).
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Talmud Eser Sefirot, Part 1, “Histaklut Pnimit,” Item 7: … They said that there is a great flaw in free gifts, namely the shame that encounters every receiver of a free gift. To mend this, the Creator has prepared this world, where there is work and labor, so as to be rewarded in the next world for their labor and work.

Usually the religious stop with this saying and do not advance further. They claim that in this world one needs to work in order to receive the reward in the next world, meaning, after death. As if we work today and tomorrow receive the reward.

But that excuse is very strange. It is like a person who says to his friend, “Work with me for just a minute, and in return I will give you every pleasure and treasure in the world for the rest of your life. There is indeed no greater free gift than that, because the reward is incomparable with the work. The work is in this transient, worthless world compared to the reward and the pleasure in the eternal world.

What value is there to the passing world compared to the eternal world? It is even more so with regards to the quality of the labor, which is worthless compared to the quality of the reward.

Our sages have said: “The Creator is destined to inherit each and every righteous person 310 worlds etc.” We cannot say that some of the reward is given in return for their work, and the rest is a free gift, for then what good would that do? The blemish of shame would still remain! Indeed, their words are not to be taken literally, for there is a profound meaning in their words.

Shame is a creation by itself. It is a feeling in the souls of the difference between them and the Creator, a feeling of disconnection from Him that was created by the Creator Himself. Therefore, as much as man rises higher in the level of the degrees, the feeling of shame grows in him and becomes more refined and clarified. Therefore, it is said that shame is intended only for higher souls.

If I feel disconnected from the Creator, then the feeling of the “I” is awakened, the feeling of a separated existence. I understand that I must annul this separation, close it, do something with it. And therefore I work. This feeling of the gap between me and the Creator, between the guest and the host, the feeling shame, forced me to work. To the degree I feel this shame, I am willing to work until I remove the separation between us and I reach an equivalence of form with the Creator, meaning adhesion.

It is clear that it does not talk about the 70 years of man’s life in this world and in the next world after this life. When I work for myself, it is called Olam Haze (this world) and I must work in it and correct myself. When sometimes I succeed in correcting myself compared to each amount of shame, the difference that I reveal between me and the Creator, by that I perform my work in this world, and as a result I reach equivalence of form and adhesion, which is called reward in the next world.

Therefore, in my life in this world I must feel this world and also the next world. The difference between them is that state in which a person feels shame and works in order to remove it, to correct his lack of equivalence with the landlord, called this world. This is the world and these are the efforts in this world. And the attainment of equivalence and adhesion is called the next world. According to this principle, the two worlds are separated.
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Question: Why aren’t you content with attaining the revealed meaning of the Torah? Why should we penetrate its inner concealed layers?

Answer: According to Baal HaSulam in the Introduction to The Study of the Ten Sefirot and the Vilna Gaon in the Sidur of the HAGRA, it is impossible to attain the Torah without understanding its four layers.

The sages who wrote the Torah and all the holy books wrote them from the level on which they attained every part of reality and the corporeal reality, which is revealed to us. This is the reason that I want to learn from what they revealed in the Torah and not to settle for mechanical actions.

I cannot understand what the Torah says and what the sages wanted to convey if I don’t understand the internal meaning of the Torah. I am like a kid who doesn’t know how to read but only leafs through a book looking at the pictures.
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Question: Why do you, as a Kabbalist, interpret, clarify, and explain so much about everyday life? After all, the wisdom of Kabbalah is apparently speaking about the eternal, upper world.

Answer: Since Baal HaSulam from the beginning of the 20^th century Kabbalists began to be very interested in our world and in everyday life because the Kabbalah is a practical science about the correction of the person. But it was concealed until our times, for the time has now come for the correction of man and mankind.

Therefore, in our time, contemporary Kabbalists, beginning with Baal HaSulam, have written that Kabbalah has become the most modern and necessary of the sciences. And it has the answers for all the problems of modern society.
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Question: According to statistics, more than one-half of materialistic scientists believe in God. They comprise 54 to 85% in their various countries. In spite of this, you mentioned that it is not so simple for scientists to believe in God.

Answer: It is possible to divide the scientists’ opinions into several categories. In the meantime, there are people who automatically believe in God. Some do “just in case.” There are those who are in doubt and say, “We don’t know everything. It could be that there is some force,” and there are scientists who have Galileo’s or Spinoza’s views or others, meaning that God is nature, the supreme, upper intellect.

The wisdom of Kabbalah speaks about God as the collective intellect above our beastly nature.

When we connect among ourselves—and that is possible through annulling the ego and rising above it in connection with each other, according to the principle of “Love your neighbor as yourself”—then one, common intellect is formed between us, which is called Creator, God. That’s all, and there is nothing supernatural about it.

If scientists would think this way, it would be good since then they would do it themselves and advise everyone to connect in order to attain the supreme intellect. Then science would become the wisdom of Kabbalah.
[171960]
From KabTV’s “News with Michael Laitman” 12/10/15

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Question: I have read one of your books and didn’t understand anything. How do I know whether I have already entered the upper world? What should I feel?

How do I know whether I have begun to develop spiritually? How can I acquire a Masach (screen)?

What egoistic desires should I have so that I should correct them? Is it about certain desires or about egoism as a whole? After all, it is infinite. I sometimes perceive my ego and I am ashamed of myself, but I don’t feel that I ascend spiritually or perhaps I don’t perceive this sensation.

What is more, there are no groups that study Kabbalah in my city and so I see everything on video. Is it possible to study Kabbalah this way?

Answer: You should study intensively and systematically according to the program of our virtual groups. When you join a virtual group you will find both a guide and friends in it.
Good luck!
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