We have entered a very peculiar stage of human development. Evolution brought us to a sensation that this world is uncomfortable, wrong, and unsuitable for us; it really doesn’t matter whether it is our fault or not.

To what extent are we to blame, I cannot say. After all, we only act the way we are able to. People are what they are! What can be done about it? Can we demand more from them? Should we make this world a better place or should we continue “rotating” together with it? In general, are we really capable of acting differently by going against our nature? We are governed by our nature; this is how we are built. Can we change anything?

We see that our life is difficult and uncomfortable; the future does not appear rosy to us at all. Is it in our power to alter our life?

At this point, the wisdom of Kabbalah steps into the picture. This knowledge explores the entire reality and the human in it. Kabbalah’ exploration of nature is extremely deep, researching must deeper levels than all conventional sciences. This wisdom explains exactly what can be done to change our reality for the better.

In essence, we arrive to a very easy and obvious conclusion, which is not news to us: The problem is in our egoistic nature. We are driven by our egoism, the force of separation among us. Each one pursues one’s personal benefits and relishes being “superior” to others by making others “inferior.” People feel happy when they feel superior to their neighbors.

If we were not driven by this force, if we strived to unity and equality, we would feel much better. Mankind has always thought that they could achieve equality and justice. There have been many battles and revolutions throughout history, but we see that all of them were useless.

So Kabbalah teaches us how to live a good life. Besides many other benefits, it explains how to attain balance and similarity with nature. It shows how to avoid hurricanes, tsunamis, volcanic eruptions, cold and heat waves, global warming, extinction of plant and animal species, etc. People are the only ones who can balance out all levels of nature so that all of its parts (inanimate, vegetative, animate, and speaking) will achieve harmony and accord, thus living a good life in a state of homeostasis.

On top of that, our work on attaining a correct type of unity contains one detail: out of the entire humanity, this work is entrusted to a small group that from the Babylonian time, from the cradle of human history, demonstrated that it is capable of, interested in, and meant for this role. This group aspires to unity and in essence is ready to take care of the rest of humanity that is not concerned about things like that.

When this group emerged in ancient Babylon, it was named “Israel” meaning “directly to the Creator (Yashar-El).”  It aspires to attain unity. The Creator (El) in essence is “The One”—the unified reality.

Today, after three and a half thousand years, this group doesn’t match the role it was chosen for. However, similarly to ancient Babylon, in present Babylon there emerge people who also strive to unity. That’s why they too are called “Israel.” Implementation of their predestination is a must for them.

Besides, there are people who were a part of the group named “Israel” at one point in the history, but later they dropped their ideals. They also are obligated to participate in the quest for unity. Thus, there are several circles of people whose duty is to partake in the process of the world correction.

1. First of all, there are the parts of Israel who awakened on their own to fulfill this work. No matter what country they are born in, they are a part of the desire to save humanity.

2. Those who belong to Israel by the fact of their birth, by heredity. They also are involved into the process even though they don’t know it, don’t understand, and don’t want it.

3. The rest of humanity.

Today, unity turned into a universal heritage. All over the world, people who understand that only by attaining unity can we escape all disasters caused by our antagonism with nature; they are trying hard to find solutions to the crisis we are presently in. Gradually, sooner or later, they come to the wisdom of Kabbalah. It occurs that this knowledge is a source of correction and a cradle of understanding and energy.

Kabbalists wrote a lot about what exactly can and will save humanity. Moreover, the wisdom of Kabbalah explains that we should not run away from misfortunes as wild animals from a burning forest. On the contrary, our current state “hides” nature’s deep intention to elevate us to a higher level ,not just by sending us disasters to force us look for salvation. This scenario isn’t worthy of nature’s perfection.

The thing is that by self-correction and unification we rise to a new level of existence and go out to a broad and impeccable world, into the reality that exists above matter. We will see that our genuine life, our true bodies and souls, are there.

Kabbalists explains to us what the ways of awakening to the real life are. This is what the wisdom of Kabbalah is meant for.
[139177]
From the 4^th part of the Daily Kabbalah Lesson 7/10/14, Writings of Baal HaSulam

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Question: According to what I have understood, every person must reach the wisdom of Kabbalah. But if, for example, he falls into another stream when searching for the spiritual way, does God punish him for this? And when a person enters into the spiritual way, why do events even worse than before happen to him?

Answer: Different things happen to a person all the time in order to push him towards the right goal. If he behaves correctly, he goes forward according to the laws of nature; so things are good for him. If not, then this system of forces influences him negatively.

The wisdom of Kabbalah talks about how nature is built, not about a God who supposedly sits and thinks about how to punish someone. Only the laws of nature exist (call them God the Creator, it makes no difference)! So there is no reward and there is no punishment.

Kabbalah is not a religion; it speaks only about the force that develops us, that we should get to know and comprehend. If we attain it, then we develop quickly and easily and reach the correct goal that was determined before this force.

But this does not mean that if I open a Kabbalah book today things will immediately be better for me. What are you talking about? Do I know how to behave correctly, how to use the laws of nature correctly?

It is is like it is in physics, like in any science! If I know how to use the laws correctly, then I benefit from it. But if I opened a book but still don’t know how to use the laws that are recorded there, I cannot claim that I won’t make a mistake. There is nothing miraculous here. There is a system of laws we are learning to be able to use correctly.

So it is impossible to relate to the wisdom of Kabbalah as to some religion or magic or sorcery, where I apparently began to learn it and in spite of it all, things are bad for me. The idea is that you still don’t know how to use it. And when you learn, then to that degree, things will be good for you. This is as it is in every enterprise. This is clear materialistic knowledge.
[139583]
From the International Summer Camp In Bulgaria “Day Two” 7/12/14, Lesson 4

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Question: Right now we are studying The Study of the Ten Sefirot (TES), Part 2, “The Connection Between Ability and Intention.” I cannot concentrate and relate this to myself and understand it.

Answer: We are a desire to receive pleasure, and the intellect is developed only to serve desire. So as long as you haven’t begun to feel within you what is described, you cannot use these parameters of desire. Will it be possible to use it and with what intention?

But there are people who have the ability to learn, not inside themselves, within the desire, but by constructing a model in the mind. They learn the Talmud “theoretically” without using it on themselves. Unfortunately, that is how everyone is learning today!

But the Torah specifically requires “practical” learning (sensory, within the desire), i.e., on ourselves, on our desire. And as long as it isn’t, as long as you cannot go through this state in sensation, you don’t understand what the Talmud is saying.
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In Moses’ time writing wasn’t customary. People learned everything by heart, which means in their heart. A person isn’t meant to write; he is meant to create in order to correct himself, “to write on his heart,” to make all of his desires a suitable vessel for the perception of the Light, for the perception of the essence of creation.

If we are part of a system that is ready, what is there to write? All the books that we write are a result of our lack of understanding, and so we want to express different feelings and sensations in the form of black and white. If the black and white complement one another there is nothing to write. Everything we write stems from a deficiency.

The Torah doesn’t require all the writings. People used to learn the Torah by heart until they actually fulfilled it. My vessels have to be corrected, my internal letters, the letters of my work, and not just the letters in the book.

I can rewrite a book ten times, but it won’t help. I have to actually change according to the letters.

Moses taught his students the whole Torah, which means how to reach correction. The Torah tells us about the process of correction that this group has gone through.

Question: Did these events actually occur in corporeality?

Answer: Some may have also occurred in the corporeal world, but not necessarily. It says “it happened in the land of Egypt…,” but the Torah tells us about inner, spiritual actions that take place inside the desire. It doesn’t necessarily have to take place in our world. The spiritual root has to somehow touch the corporeal root, but only to some extent. There can be just a minor touch in the corporeal world, but in the spiritual worlds these are great and very meaningful actions.

This means that archeologists may find something in their excavations that may prove that something happened in Egypt like the parting of the Red Sea, etc., but the Torah tells us only about what happens in the desire to receive that is in every person and which has nothing to do with the corporeal world, since this whole world is fictitious.

For those who begin to fulfill the Torah in its internality, which is called the Torah of truth, this world begins to look like a meaningless external picture. After all, a person sees the forces that are behind things and this is what he speaks about; this is where things are actually fulfilled.
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From the 5^th part of the Daily Kabbalah Lesson 6/15/14, Writings of Baal HaSulam

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Question: Why does Baal HaSulam tell us about how the Masach (screen) rises and descends, about how Bina mixes with Malchut, etc.? Why should we know all these details?

Answer: Baal HaSulam tells us about our foundations, our roots. It is because a person in this world acts either like an animal, worrying only about how to fill himself, not caring about anything else (if something happens one millimeter away from him he doesn’t care one bit), or he may be troubled by questions like: Who am I? Where do I come from? Why am I living, for what purpose?

If a person thinks about such questions that are a bit beyond his own body, they already belong to the human level and not to the animal level. An animal is totally closed inside itself.

The wisdom of Kabbalah tells us about the roots that belong to the human level, that is, everything that is external to me. External to me means external to my corporeal existence. Corporeal means from one end to another: from birth to death, as long as the body lives. This is the only thing about which the animal cares.

On the human level, however, one asks: Where did I come from and where am I going? These questions do not belong to our inner system but to the external system. I have to reveal it and then I will get the answers to all the questions such as: Who am I, what am I living for, and what is happening to me?

So when we read the descriptions of the upper system in Kabbalah books, we may not care or we may care very much, and accordingly we discover that this story actually refers to us. It refers to our behavior and our functioning on the animal level and also on the spiritual level. Spirit refers to what is outside the body.

In the article “Preface to the Wisdom of Kabbalah,” Baal HaSulam tells us about our foundations. Up to a certain point he tells us about Malchut itself and about how it spreads from the top down. Malchut is considered the animal level, but Malchut is connected to Bina, which is the foundation, the root of the human level.

By its connection to Bina, Malchut can resemble Bina and thus reach the level of Keter, that is the Creator. This is why the connection between Bina and Malchut is so important. In fact it is the point where a person connects with the Creator.
[137323]
From the 4^th part of the Daily Kabbalah Lesson 6/13/14, Writings of Baal HaSulam

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Question: What is the difference between caring and service? You say that we must attract the future states. This is unclear because it truly doesn’t exist within our sensation.

Answer: Certainly. So, this is not understandable. We understand only what is given to us in sensation. The matter of the world, of creation, is desire. So, feelings are primary. First, we feel, and after that we begin to understand what we are feeling, the reasons, all kinds of connections and everything that is happening within the desire itself. We understand how it is reinforced and  how it is possible to recover it, and so forth.

It is very important to understand that the main thing is desire, meaning feeling.

What touches upon the difference between care and service? Well, “service” or “usage,” these words are not good because they indicate that we must do something without ourselves understanding what. This is what has been taught to us, commanded and forced upon us. I am not saying that this is bad. For instance, service to a nation is something else. However, this is something that cannot be in the spiritual way.

In the spiritual path, it is necessary to attain everything emotionally within ourselves and, after that, explore our emotions. On what level of desires are Shoresh (root), Aleph (first), Bet (second), Gimel (third), and Dalet (four) found? Which Light is extended into these desires according to our intention? The degree of intention—Shoresh, Aleph, Bet, Gimel, Dalet—determines the amount of the Light that is revealed, in other words, the intensity, the strength of feeling of the Creator which is discovered in that desire.

All of us must begin to feel to such a degree that when reading a book, we experience and measure our feelings at the same time. The book must be our spiritual and emotional guide in the full sense of the word so that we will laugh and cry when we read it, for it is talking about which activities I must carry out within me at every moment.

The wisdom of Kabbalah is a very emotional science, but only for someone who can feel these emotions in himself already, and, if not, then it will seem dry to him.
[137355]
From the Sochi Convention 6/9/14, Lesson 1

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Historically, the wisdom of Kabbalah begins in ancient Babel where all of humanity encountered a new state. Before that, people lived a simple life which everyone understood. Everyone wanted to succeed and they somehow got along with one another. Suddenly, however, they felt how much they hated one another and could not get along.

Conflicts broke out and their pride grew so much that allegorically this period is described as a time when people wanted to build a tower to reach the heavens. It was a very dangerous situation, a real civil war, an internal war.

Many people tried to resolve this sate and many wise men at the time realized the reason for the crisis. The reason was that all of humanity was in one place and people were tightly connected to one another; the integral system was revealed among them, but their relationships were not good.

They had two choices: either to improve the connections between them, which means to correct themselves, or to draw away from one another and break the connections. If a connection is bad and cannot be corrected, then they have to separate.

Thus, two schools were formed: At the head of one was Abraham who said that human nature must be corrected and people should connect by love, understanding, brotherhood, and closeness. At the head of the second school was Nimrod who spoke about drawing away from one another, like a couple that is getting divorced today since they cannot get along.

Humanity followed Nimrod, decided to separate, and dispersed all over the world. This state continued until the end of the 20^th century when the same state people felt in ancient Babel is recurring. Once again we find ourselves connected, not in one small place but all over the globe.

Now we cannot resolve the conflict by using Nimrod’s method of drawing further away from one another. There is nowhere we can draw away to because the integral connection is fully revealed among everyone. There is no choice now but to follow Abraham’s method, which means to correct the relations between us by correcting man’s nature.

This is the state we are in today. This is why Abraham’s method, called the wisdom of Kabbalah is revealed today, which explains how to correct our nature so that the connections between us will be good.
[134614]
From the Convention In France “One For All And All For One,” Day One 5/9/14, Lesson 1

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