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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Question: “Psychology,” translated from Greek, is the study of the soul. In Hebrew, it sounds like Torat ha-Nefesh. Kabbalah is studying the concept of Neshama (soul). Still, there is a difference between Neshama and Nefesh. I would like to know what is that difference?

Answer: Neshama is a common soul, the totality of all our desires that raise a person to a level opposite to the nature of our world, the level of bestowal, love, unification. Kabbalah deals with the opposite of the originally created egoistic quality of man.

Question: Can we say that Nefesh is something of my individuality and Neshama is something in common?

Answer: If you do not consider that there are levels of Nefesh, Ruach, Neshama, Haya, and Yechida in Kabbalah, but simply take the feeling of a person within the framework of our world, then this can be called the nature of Nefesh (soul), i.e., the egoistic soul of every person in our world.
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From KabTV’s “Spiritual States” 10/15/21

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Question: Why is all of humanity divided into Jews and other nations in our world?

Answer: A clear division of humanity into two parts occurred once in ancient Babylon. The small civilization that existed suddenly plunged into huge egoism.

The Babylonians decided to build a tower to the sky to reach the Creator, to fight with Him, i.e., with nature. They became so egoistically opposite that they stopped understanding each other.

This is how two concepts of further existence appeared. One of them was formed under the leadership of Abraham; the second was under the leadership of King Nimrod.

Abraham believed that the egoism that manifested itself, which makes us reject each other and forces us to be separated, was created specifically so that we would rise above it. If we do this despite the fact that we are in contradiction with each other and remember how we lived together when there was one law and one nation, then we will reveal a completely new form of existence in connection with each other.

And then, feeling ourselves above material nature, we will feel a completely different life: eternal, perfect, and not within the boundaries of our animal existence.

Abraham said that egoism is the means of our elevation. Let’s treat it this way, separate ourselves from it, look at the ego from the outside and begin to rise above it. Egoism will constantly grow, and we, constantly rising above it, will become like a common force of nature: love, bestowal, unity, harmony.

This was the methodology revealed by Abraham who became one of the leading ideologists of that time.

And Nimrod’s theory said: “No, egoism develops in us in order for science, art, and human society to progress. Let’s develop together with the ego, not rising above it, not looking at our egoistic nature from the outside, but living inside it.” Naturally, this theory received great support because it does not require a person to fight with himself.

So humanity was divided into two parts: a small part went with Abraham (literally a few dozen people) and the rest followed Nimrod. Abraham’s method was for connection, and the second was for separation.

Otherwise how can egoists who mutually hate each other get along on a small piece of land? Then the Babylonians settled all over the world. This is written in the book Genesis Rabbah, in the works of Josephus Flavius, and in other ancient sources.
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From KabTV’s “Close-Up. The Difference in Souls” 12/11/09

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Comment: The goal of psychology is to improve the quality of material life. And the purpose of Kabbalah, as Baal HaSulam writes, is to reveal the Creator to the creatures in our world.

My Response: In principle, we are placed in a very interesting amount of impact on us by just one single force, the upper force of nature. You can call it the Creator or just nature in general.

If we do not improve ourselves in the quality of bestowal and love for the world around us, do not suppress our egoistic quality and do not develop the quality of altruism in ourselves, then we are within the framework of psychology.

This can be said both with respect to man and, to some extent, with respect to the animal, vegetative and even still levels of nature, which are below the level of “man.” By studying them, we practically study the psychology of our world, the reactions of interaction between all organisms and the governing force of nature.

But if we want to change ourselves in accordance with the upper force of nature, then we are already entering the realm of Kabbalah.

Psychology is designed to make people feel better and more confident in our world and only within the limited frame originally given to us by nature.

The alternative to it is that a person can develop himself above these limits, rise above his egoism, begin to explore the world in the quality of bestowal directed at others and not at himself, and then he will begin to study the second side of his essence, which is called “soul.”

The science of Kabbalah deals with this so that a person can go beyond our world, find out what really exists outside of it. After all, within the limits of our world, he only feels himself and what he captures inside himself.

But since our perception device is very limited, then, by developing ourselves to the quality of interconnectedness, love, bestowal, filling the world of others, we begin to feel reality in a different way. We feel a force that exists outside of us and affects us from the outside.
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From KabTV’s “Spiritual States” 10/15/21

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Question: Why do you only accept Kabbalah as the knowledge of the universe? The universe is one, the Creator is one. Why are you so categorical?

Answer: The more you study Kabbalah, the more you see that it includes all other methods. Nature does not reject them, but simply explains how humanity passes them at different levels of its development.

All of them take place until a person comes to a state where he can absorb a universal picture of the universe, the world, humanity, its development above his egoism, and then he comes to Kabbalah.

Therefore, Kabbalah was hidden until our time and only now is it gradually developing so that as a result of searching humanity goes through many different stages of development under the influence of other private methods that are studied within egoism, and not by rising above it, it comes to the conclusion that within egoism itself there is nothing to look for—just to get out of it, to rise above it.

By having gone through all these stages and studied them, I personally see the roots of all possible methods and theories, and therefore I teach only Kabbalah. I insist that it is nature that is the universal system for changing a person in this world and raising him or her to the highest level.

There are two forces in nature: reception and bestowal. Kabbalah aims to ensure that a person, working with egoism, can rise above the power of receiving and master the next level of nature—the power of bestowal.
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From KabTV’s “Videoconference”

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