Question: What would you recommend to people who want to study Kabbalah alone, to read the sources?

Answer: Nothing. If they want they can study, but soon they will come to the conclusion that their studies give them only mental development but do not develop their feelings. Correct development can only be according to the recommendation of Kabbalists, that is, only in a group.

It is written about this both in the Torah and in all the sources. We should take an example from the way the main group of Abraham was created in ancient Babylon and then 2,000 years ago the group of Rabbi Shimon in Galilee, in Israel. Anywhere in the world, if a student succeeds, it is only because he is in the correct environment.

You should think as much as possible about the way to advance each other and understand that you can only act as a pushing part and your soul is all the other friends. You are Malchut and your friends are the first nine Sefirot.

It is impossible to advance alone because you have to get out of your egoistic nature, and this can only be done through correct practical work.
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From KabTV’s  “Videoconference”

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Question: I can study the upper force of nature either in order to improve my life in this world or to go beyond this world. If I study it to improve my material life, is that also called psychology?

Answer: Yes, in general it is a practical science if only we could perceive it correctly. The fact is that there is a big problem in psychology. We cannot be objective about what we feel since we are only within the framework of the sensation of our world.

Our perception is very limited and one-sided. It cannot not give us full awareness and does not allow us to use science. We cannot correctly measure our feelings, compare them with each other, accurately graduate what one, another, or a third one feels. We do not have the main method of cognition, the scientific one.

Therefore psychology is not a science in a clear, real, rigid sense of the word. We don’t have enough measurements. We describe everything very beautifully, in intricate phrases, and no one can convey to another clear dimensions, directions, and statements. In general psychology is the science of our feelings, which we cannot gradate accurately.
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From KabTV’s “Spiritual States” 10/15/21

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Question: “Absence” or “nothing” is a category that captures the absence of something. In physics it is called a vacuum. But although a vacuum is the absence of some objects, fields exist in it. And what does the wisdom of Kabbalah mean by the terms “absence” and “existence out of absence”?

Answer: Absence and existence from absence are different things.

Absence is the negation of anything in any place, volume, or space. Therefore if we say “absence,” “none,” or “nothing,” we are simply saying that no forces exist in the place, format, or category in question.

And existence from absence is something that exists. Therefore it is called “being” or “essence.”

Thus there is absence and there is something that has appeared from absence. But how can it appear? To what extent does it exist? What properties does this something have, and who can feel and affirm it at all? Regarding whom and what does it exist?

These are very deep, serious, one might say philosophical questions, but in Kabbalah they are dealt with simply, clearly, and each has its own place.

First we must immediately discuss one of the most serious attitudes: everything we are talking about happens with respect to a person who attains nature and finds in it absence, existence, being, nothing, and so on. It means that any person who makes certain efforts can attain these categories of nature.

Question: So they don’t exist by themselves, outside of a person?

Answer: We cannot talk about what is outside of man at all, even about the Creator, because the upper force of nature is still felt in us. Therefore the Creator in Hebrew is called “Boreh,” “Bo-reh“—”come” and “see.” That is when you come and see, attain it, and define it. This will be called “Boreh” in relation to you.

Question: Is there any term that means a force that cannot be attained and seen?

Answer: If it is impossible to attain and see, then how can you define it? What we don’t feel, we can’t call by any name, and therefore we don’t talk about it.
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From KabTV’s “Spiritual States” 10/19/21

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Question: In what way does the reality of the world of Assiya differ from the reality of the world of Beria? Does time flow differently there? Is the density of matter different there? Or is there a different quantity of dimensions?

Answer: No! Forget about all the definitions that you have since none of them exist in the spiritual world, not density of matter, not time, not distance, and not motion from one place to another.

The only difference between the worlds is that in each of the worlds or in each level of the worlds there is a certain force of bestowal. This is the only way the worlds and the levels differ from each other.
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From KabTV’s “Fundamentals of Kabbalah” 10/6/19

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We cannot express concepts of the upper world in words or letters from our world because our whole lexicon reflects sensations from our five senses. The greatest difficulty is when we have to express certain knowledge in words and publish it for the sake of discussion as is customary in scientific research. This is the reason that a Kabbalist has to use definitions that are absolutely accurate.

We encounter a double problem here.

On one hand the wisdom of Kabbalah is the wisdom of attaining the law of nature, but attaining that internal part, the internal layer of nature that we do not feel through our five senses or instruments we invent. Basically there is no way of feeling this internal layer of nature called the upper world, which the wisdom of Kabbalah tells us about, inside of us or through instruments that we can build.

Special actions that are connected according to special laws take place there, laws of reception and bestowal, of ascent and descent. In general, there are certain forces, their actions, and their consequences. Unfortunately we cannot see that with our corporeal senses.

Just as we can speak about atoms and molecules in our world, but if all these micro, macro, and other processes are not perceived by our senses, there is nothing we can do. Until we invent certain devices, we cannot feel them.

And in Kabbalah, we can create this instrument inside us. It is impossible to reveal the upper world, the Partzufim, the Sefirot, the worlds, etc. by any external instrument. It is all only on the level of our personal, internal attainment.

So, in order to begin to feel the upper world, its laws, its attributes, and its actions, we must bring ourselves to a more sensitive state, increase our sensitivity, and bring our qualities to such a level that we will be able to feel what happens in the basis of our world, at its foundation.

Second, we cannot express what we feel. This is the reason why Kabbalists had to invent a special language that would reflect our five special senses. We call them by names that we do not understand, such as: Kli (vessel), Ohr (light), Masach (screen), Ohr Hozer (reflecting light), etc. This means that Kabbalists make definitions for themselves and ordinary people do not understand where they got them from.

As we advance in the study of the wisdom of Kabbalah, we begin to feel there are accurate actions behind these names and terms. We begin to feel that very fine changes are actually taking place here as a result of our efforts, and we can determine the level of our actions, which means that everything is gradually included in our lexicon of concepts and later in our sensory attainments.

This study and its gradual internal development bring us to a gradual understanding of the language that Kabbalah books are written in. It is called the language of branches. In other words, there are roots in the upper world, and in our world there are branches of these roots that we can feel and study. Thus, we can determine their roots according to their names and according to their actions and attributes.
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From KabTV’s “Fundamentals of Kabbalah” 10/6/19

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A person always wants to get the maximum return with a minimal investment. Nature works like that in everything. This is its general law. If we are dealing with the desire to receive, the desire to bestow, laws of development, absorption, and so on, we always see that nature strives for optimization.

Kabbalah reveals a more universal law of nature to us that takes its integrality into account. In principle, egoism remains, but it begins to take into account everything around it. And then I have to think about others, about correct interaction with them whether I want it or not, because otherwise everything will come back to me like a boomerang.

Therefore, egoism, willy-nilly, becomes altruistic and takes others in consideration because I cannot exist otherwise.

This form of mutual activity when we begin to see our integrality and work together on a common goal, on optimizing our life at all levels, leads us to unification, to mutual inclusion in each other where I must understand the other as myself, and myself as the other

Thus, we turn into one single community including all of us and the inanimate, vegetative, and animate forms of nature.

As a result, we come to a state where our thoughts change. We see everything not in a narrow, straightforward egoistic form, but in an expanded, integral form, where we consider the whole world to be our own.
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From KabTV’s “The Science of Management”

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The method of integral management is necessary for people who are wondering how we can successfully manage our life, the world, family, schoolchildren, workers at an enterprise, ministries, the state, any structure.

First of all, we need to organize this structure so that it fully corresponds to the general structure of nature, according to the law of similarity to it.

And then it will already be clear that all the management does not come from the authorities, from top to bottom, in a straight line, head to head, as they say. This is not the method of a stick, a forceful approach, but a method of teaching the collective a system of similarity to nature within which solutions are developed that are similar to nature in its own properties and laws. In the decision-making process, the collective transforms itself, and then implements the decisions made.

Humanity is in a state where problems cannot be solved by forceful methods, and therefore crises arise. The collective must decide everything in the way of nature.

At the same time, we will integrate with nature since our decisions, correspondences, inconsistencies, and all our movements in the collective will bring us deeper and deeper into nature itself. We will, as it were, penetrate into it, feel its integrality and globality more and more, and feel all of humanity. Thus nature will force humanity to become similar to it.
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From KabTV’s “The Science of Management”

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Today, humanity is immersed in animal egoism that constantly pushes it only to enjoy, satiate, fill itself with everything possible: food, sex, family, money, honor, power, fame, and knowledge. Everyone wants it all immediately and to have more of it than others.
However, it is the opposite when it comes to getting closer to the Creator because there has to be a recognition of evil: I must see my egoism as evil and renounce it.

There are two components to this process. On one hand I can experience huge blows that will lead me to the decision to abandon egoism as evil, if I see the connection between ego and blows. On the other hand I can develop my mind so that even if I feel a small blow, I would say: “That’s enough for me, I don’t need any more.” But both have to develop in me.

As soon as the awareness of evil develops in me according to my state, I will be able to do everything to get rid of it.

To do this, I need to join a group of like-minded people and try to unite with my friends according to the Kabbalistic method when, through our unity, we evoke the surrounding light, a special force, that makes us give to each other and raises us above everyone’s individual egoism.

Then the quality of bestowal that arises between us we feel as being at the highest level, above our ego, above this world. This state is called the upper world, the spiritual world, and the quality itself is the Creator, which we perceive as fulfilling us, as a connection between us.

As soon as we achieve this, new egoism immediately arises in us and we must again, according to the same system, turn it into the quality of bestowal, love, and revelation of the Creator.

And then an even greater egoism appears. And so on, over and over until we climb all 125 degrees of the spiritual ladder of the ascent to the Olympus of altruism, love, and bestowal; each time we bury the ego below us and rise above it like a mountain. This is how Kabbalah works.

At the moment, humanity does not think about it, forgets it, and is even unwilling to focus on it. But gradually people will feel it on a subconscious level and I hope that eventually they will come to understand everything correctly.

The path to this realization can be either the path of light or the path of suffering. On the path of suffering, I will constantly receive blows, which will eventually be connected to the fact that I am deeply egoistic and I will arrive at the decision that I probably need to use my ego less and will stop being an egoist in order to receive fewer blows.

Unfortunately, until humanity realizes this, it may plunge into great troubles more than once, including, as Baal HaSulam writes, into atomic wars. But the conscious application of the method of Kabbalah will help avoid this.
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From KabTV’s “Methodology of Kabbalah”

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Man is born as a small creature whose senses gradually develop together with his mental activity. He feels the world around him, explores it, and explores himself through this world: how he reacts to the environment, how it depends on him, and how he depends on it.

This is the subject of psychology, that is, the study of man’s reaction to the revelation of reality in those properties, qualities, feelings, and mind in which he can develop within the framework of our world.

In other words, psychology can be defined as the totality of man’s knowledge about the world in which he was born and developed. Accordingly, “existence determines consciousness.” The difference between Kabbalah and psychology is that Kabbalah harmonizes a person with sensations above our world. Our world exists in the egoistic property of reception—this is how we know it and feel it. If we do not exit this property, as it usually happens with people, then we see it through egoistic properties and evaluate the surrounding reality accordingly.

If we study super-psychology or—without taking into account psychology at all—are engaged in Kabbalah, then we enter a completely different realm of understanding the world. Kabbalah calibrates a person so that he evolves into attaining properties opposite to the material world. If we perceive our world in the egoistic property of reception with which we were born and developed, then it is psychology. And if we rise from egoism to bestowal, love, and exit our “I,” exit what we call a man in our world, then it is Kabbalah.

And then, in this new property, we reveal completely different relationships between us and the forces of nature. We begin to understand what a soul is—the relationship of a man and the higher force that develops him.

Therefore, we can say this: the egoistic property of our world in which we were born and developed brings us understanding of this world and ourselves. We call this psychology. And attaining the property higher than our world—the property of bestowal, the property directed from me toward the surrounding world that brings one to the spiritual level—is called the science of Kabbalah.
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From KabTV’s “Spiritual States” 10/15/21

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Baal HaSulam, “The Essence of the Wisdom of Kabbalah“: Thus, there is not an element of reality or an occurrence of reality in a lower world that you will not find its likeness in the world above it, as identical as two drops in a pond.

And they are called “root and branch.” That means that the item in the lower world is deemed a branch of its pattern found in the higher world, which is the root of the lower element, as this is where that item in the lower world has been imprinted and made to be.

It follows that the root, called “fortune,” compels it to grow and assume its attribute in quantity and quality, as with the seal and its imprint. This is the law of root and branch that applies to every detail and occurrence in reality, in every single world, in relation to the world above it.”

We are talking about a hierarchy that clearly manifests from above below, from the world of infinity to our world at every level, with all of its qualities and quantities.

If we take even the smallest part of creation and want to discover its structure, we will find in it the structure of the entire creation. With absolute accuracy! By analogy, our universe being an enormous atom, all of its parts are composed of atoms. Maybe this is not very clear, but in general, we could understand it this way.

So, there is a root and there is a branch. The upper level is always called the root and it inevitably manages the lower level: the branch.

So, everything from above to below and from below to above is connected according to precise laws, exists in clear hierarchy, and represents impressions from top to bottom and from bottom to top because everything consists of ten parts, of ten Sefirot.

There is absolutely no problem here because everything is precisely calibrated. The structure of the spiritual world is quite uncomplicated, simple, and integral.
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From KabTV’s “Fundamentals of Kabbalah” 10/6/19

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