Each of us contains 613 different desires, relating to our connection with one another, which we have to correct. First of all, I have to see that they are all egoistic and that I want to use the neighbor and the Creator.

This direction, “Israel, Torah, and the Creator,” meaning from love for the creatures to love for the Creator, first works in the opposite form: for the sake of using the Creator and the creatures for one’s own benefit. First we have to discern precisely this fact, and it becomes revealed on the condition that both the creatures and the Creator are used correctly.

At the first stage, wishing to achieve the general connection with the entire universe, through the creatures to the Creator, we discover our transgressions and mistakes, and that is how we reveal the evil inclination. This does not happen all at once. As one advances, a small part of egoism is continually revealed. We demand its correction, and in the Light of correction we reveal a greater part of egoism, and then again ask for it to be corrected.

Light comes from the Creator through the group, illuminating and correcting the evil that we discover, and as a result we discover new, stronger, harsher waves of egoism within us. That is how we advance from small mistakes to more serious ones, and then from small transgressions to bigger ones, gradually revealing and correcting ourselves.

But we always aspire to love, unification, the unity of Israel, Torah, and the Creator into one whole. We wish for the Creator to become holy, “separate,” special, meaning for the quality of bestowal to always be the greatest value for us. That is how progress occurs.

And the most important aspect of this work is to understand that all corrections are concentrated outside of a person. His spiritual advancement occurs outside of him. And outside of him there is only the Shechina and the Creator that fills it.

A person imagines that there is an entire world around him: still, vegetative, animate, and human, but all of that is just his illusion, his imagination. In reality, none of this exists. When a person begins to reveal the true reality, he discovers that all of it is devoid of the spirit of life, and it is enlivened only by the upper force of the Creator, who is standing behind all of these images and shadows. By themselves they are just garments, wrappers, not having inner fulfillment.

Let us hope that we will reveal this truth quickly and will begin truly working with the Creator through these garments.
[82496]
From the 1st part of the Daily Kabbalah Lesson 7/9/12, Writings of Rabash

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Question: Yesterday in the workshop I felt inspired by the hopes of all the friends about the coming convention that will take place in a few days in the northern part of Israel. In the next few days, we will try to keep the motto “knocking with repentance!” Today, however, I feel that I am in a completely opposite state, and that I don’t have the demand I had yesterday. I feel as if the carpet has been pulled from under my feet.

Answer: I think that such changes shouldn’t occur from one day to the next but from one moment to the next. A moment ago I was so adhered to the goal, and I yearned for it with such intensity and energy and a moment later it is totally the opposite, as if it had never happened.

What is going on? What is this wonder? To what extent do our desires change? There is no problem here; this is the creation. We are like a TV screen on which we are shown what we see and we don’t see what we are not shown. I am not the one who projects the film, and whatever is projected is not up to me.

The question is how can I become the one who projects the film if I want to see and not the one I am being shown? I don’t want to be in the life I am being shown in this movie. I want another movie!

Question: But can I project this movie, how can I prepare myself correctly from this moment onwards?

Answer: The problem is that I can change my feeling towards the movie that I am being shown only if I reach its real form. I am constantly being sent new Reshimot (reminiscences), signals, new pictures, which constantly come to me from Ein Sof (Infinity). It is a very long way, and in the meantime, I respond to them like an animal yearning for good feelings and escaping the bad ones.

If I don’t want to advance like an animal, like the pictures and the feelings that come to me in which I am in this three-dimensional space that determines my life, if I want to advance quickly and smoothly, I have to identify with the One who projects the movie to me. I have to connect to Him, to His plan, to agree with the process, to agree with what He sends me, and to understand that what he sends me and what I see are two opposites.

There is, for example, a picture that you can see in black and white or in white and black, negative and positive. Here too, I have to change my perception, but for us it isn’t just black and white, but forms that are opposite in many different properties of perception. I have to want to perceive the picture in the way the One who sends it sees it. The picture comes to the three-dimensional screen I am in, and I can’t feel it the way He depicts it, the way He sends it to me. He sends me a picture that is filled with goodness and delight, since He is good and benevolent, while I see it as the absolute opposite in my perception, my desires, and my thoughts.

In order to see it in its real form, I have to change my perception, my attributes, and my desires to the opposite. This is possible. I have another connection with Him besides this picture, and through the picture, I can connect with Him.

If I take this picture, as a whole, the whole world, everything that is before me, and want to connect it all and to attribute it to the One who projects this movie, I connect with Him and can demand that He changes my attributes.

Thus, with the help of the world, by arranging it correctly according to this method, I connect with the Creator, and He performs this change in me. Then I see that the picture changes, and I understand what I have to do. The main thing is to accept this change for the first time. From now on you already know how to proceed, you have a way; you have the right approach. Let’s hope that we will be able to fulfill this first action.
[81813]
From the 2^nd part of the Daily Kabbalah Lesson 7/01/12, The Zohar

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Question: What is the evidence that we are making a real effort in work?

Answer: A person makes a true effort when he works together with others as much as possible in order to understand with his heart. All the understanding comes to the heart when the Light of Hochma, called understanding, is revealed in the heart, in Bina, the vessel of bestowal, as it is written: “It is the heart that understands.”

A person, in the beginning of his spiritual work with the purpose of correcting himself and becoming a detector of the revelation of the Creator, the Light of Hochma, needs to attain an inner conviction that all these notions: the Light of Hochma and its vessel, the Light of Hassadim, reception and bestowal, must manifest in him, in his desire, his sensations.

He needs to try to free the space from different opinions, feelings, and impressions that are now perceived closest to his body in order to fill this space with spiritual impressions. He needs to strive to feel the real taste of all these notions: Hochma, Hassadim, reception, bestowal, connection, closeness, and distance.
[81756]
From the 1^st part of the Daily Kabbalah Lesson 6/28/12, Shamati #145

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Baal HaSulam, Letter No. 13: …This came upon you due to your negligence of my request to exert in love of friends, for I have explained to you in every possible manner that this remedy is sufficient to compensate for your every deficiency. And if you cannot rise to heaven, I have given you ways on Earth, and why have you not added in this work at all?”

We are the ones who draw the picture of this world in our properties. Actually, we distinguish two types of impact that our desire to receive feels:

• good and comfortable
• bad and dangerous

The “matter” we consist of is the desire to receive that is divided into five (5) levels: zero to four. On all these levels, we have multiple qualities that in general can be reduced to how to receive pleasure.

Our perception of reality allows us to differentiate the edges of the Light of Infinity that can either bring us pleasure or harm. All we do is we portray them in our perception; the entire picture of our reality is woven of them.

This picture is very small and limited; Kabbalists have been telling us about this fact for thousands of years now. Lately, also scholars ascertained that we catch only a fraction of reality.

Is there a way to observe authentic reality other than the one we are born into, live and die in, in which we feel insignificant, unhappy, and incomplete?

Kabbalists say that it’s possible to perceive the true reality and sense the Light of Infinity in which we constantly dwell only on one condition: if we manage to amplify our tools of perception.

This is why the science we study is called “the wisdom of receiving.” With the help of this methodology, we manage to broaden our sensors and in addition to the five senses—sight, hearing, taste, smell, and touch— we climb a step higher towards obtaining five additional senses.

To do this, we have to change our desire to receive in terms of not only perceiving what’s important to us in a positive or negative sense, but rather to perceive things that are outside of our desire also regarding them in a positive or negative way. How do we do that?

I need to dress into somebody else, into someone who is external to me, to rise above my own sensations, both positive and negative, to the perception of what is good or bad for another. If I manage to catch somebody else’s sensations, at least the perception of one person, then I get out of myself and start identifying the world as it really is, in a initial, small extent. Then, a person can continue working on expanding my exits outside of myself, again and again, until I start sensing the reality completely independent of myself. This is called the perception beyond reason, above the desire to receive.”

We have been in the process of developing this quality for quite a long time now. The matter of which the desire is built has transitioned from the inanimate level to the vegetative, then to animate, and it has been the development of the receiving desires of self-perception. The desire to receive continued to enlarge its ability to feel various outside impacts from within until it depleted this option to the very end. There is no room for further growth in this direction any longer; so, the desire to receive now recognizes its limitations.

Here is what today’s generation is going through: We lack interest in life, indifference to further growth and what we do in this world. We can’t control ourselves and the world around us as before. Our egoistic desire has exhausted itself; we have completed this phase of evolution.

In the future, our desire to receive will push us towards the next developmental stage. It is said that by creating affliction and predicaments, the Pharaoh forced the sons of Israel to exit from Egypt. Similarly to them, we too feel hopeless in this life. The egoism that is governing us, demonstrates that it is unable to fulfill us any longer. We go the extra mile to find reasons to live, search for additional pleasures and livelihood; however, all of them lead to even deeper descents; the more we try to live better, the worse our lives become.

Even those who have everything do not sense any joy or happiness. Besides, our material life constantly gets harder. We definitely continue to fall.

This is exactly what is supposed to be happening. At some point, the sons of Israel fled Egypt because they went through a similar situation. They would have liked to stay there, but they were hit by huge blows and sufferings that didn’t leave them any choice but to escape.

When a Kabbalist begins his self-correction, he acts as if he strives to enter a beautiful spiritual world full of light, into the bright future that will open all horizons to him. However, on his way there, he discovers quite an opposite picture —tough internal life and intense burdens that press him immensely. This pressure is caused by the fact that he isn’t moving forward in the usual egoistic way. Instead, through desperation and unfortunate circumstances, he must pass through all stages of spiritual birth, meaning to exit Egypt, rise above his egoism, get out of himself, and feel what it is like to be out of his body; that is, he lives through sensing other’s desires.

In this world, the process of birth is also accompanied by labor pains (Tzirim in Hebrew), in other words by (Tzarot) troubles, sufferings, and pressure. And in particular, those feelings are given to those who study the wisdom of Kabbalah to help them advance by pushing them forward in the same way a mother’s uterus presses on the fetus for it to be born.

However, the wisdom of Kabbalah is not just telling us about the birth of a new perception and the acquisition of the transition from absorbing to releasing, from reception to bestowal. It is not a theoretical study of the process; it is not about philosophy. Kabbalah helps us to realize this by a process of spiritual birth.

After all, like a fetus in the mother’s womb, we have to feel cramped, dark, tightness, suffocation, and the need assist this process on our own. It’s a very unpleasant sensation. That’s why we are granted the wisdom of Kabbalah to begin realizing and acknowledging the process in order to make it easy and fast.

Thanks to Kabbalah, we know what to expect; we realize that we have to exit out of our internal sensations into the external world in order to avoid viewing the reality only through the limitations of our five senses; we should see the world that is outside of us, outside the womb. We have to achieve this state somehow. How?

We need an “obstetrician” here; we have to be born not as a result of painful birth contractions that push us from behind, but rather due to the outside force that pulls us forward. In this case, the process of birth will be quite easy, with the “waters,” with the property of Mercy.

For that, we need external support that has to be provided by the group, which elicits the external force. It is said: “Man shall help his neighbor.” The group can pull us out of this dark world into the bright light; it will help us raise our perception of reality to the next level so that it’s not limited by five senses anymore; but on the contrary, we begin viewing everything around us in the Reflected Light without absorbing anything inside ourselves, but rather turning outside.

Hence, the terms “bestowal,” “love,” and “mercy,” all of them, in fact, are talking about the perception of reality in a different quality, in exchanging one’s desires with the desire of his friend. If one manages to transfer one’s primary concern from himself to his group of friends, it is as if one is drawn out of the womb, out of this world, and go beyond this material realm into the world of externality. In this case, our efforts trigger the upper force’s response, which helps us go through this and to be born.

This is the first step we have to go through; it is extremely difficult. Similarly in our world, in spite of all efforts to facilitate the process of birth, to make it easy and safe, it always appears to be a miracle similar to the “miracle of exiting Egypt.” At this stage of development lies something new and extraordinary, and even more so when it comes to spiritual birth.
[81263]
From the Miami Convention 6/23/12, Lesson 1

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Everything Kabbalists describe is inside us, in our roots. My desire to receive begins to discover new horizons, showing me the present, the future, and the past according to its level of development. The time axis doesn’t exist by itself, it is a component of our perception, part of the picture that is depicted within the desire. Therefore the chronological process that we study is actually a chain of states. Since we have no choice, we speak in terms of time, since it is an algorithm of the feeling of our world.

The past, the present, and the future are states in which I can move back and forth if necessary, if I manage the desire and the Masach (screen). Thus, there is no time and no distance. It is merely feelings within my desire: One type of attributes stands for the concept of time and the other for the concept of distance.

The way we feel time now is an illusion. I am actually in a certain desire on the level of “the inanimate of the inanimate,” and this desire depicts pictures of my existence in this world, pictures of life and death. Although the “pictures” change before my eyes, the desire itself doesn’t change. It is a replica of higher desires, and so it depicts phases within my feeling that are similar to the spiritual levels. I feel that I am alive, but in fact it is only a reflection of spiritual levels and the changes in the “matter” of the egoistic desire that is considered “dead.”

Of course, there is no intermediate state regarding the Creator. The upper Light is in a state of absolute rest, and it created only one state to begin with, which we have to perceive. I cannot perceive it today, because I am not prepared for it. Therefore it was restricted by 125 degrees and each time I discover the next higher level. This allows me to advance along the ascent to perfection.

But one way or the other, everything is inside me, in my desire to receive. Now I see time as an external factor: The earth turns around the sun, the minutes and the seconds go by…but in spirituality there is nothing external; there we approach the desire to receive and perform all the actions in it.

This chain of actions is what determines time. Even if it takes ten years to reach the next step, in the spiritual dimension only a second goes by. There the feeling of time is not external, but only depends on my actions. What is more, there are no gaps between the actions since each one summons the next. So when I rise to the spiritual dimension, my actions are performed sequentially and time disappears.
[81615]
From the 4^th part of the Daily Kabbalah Lesson 6/28/12, “Introduction to The Book of Zohar”

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Question: Should we include the issue of the perception of reality in the basic course of integral education?

Answer: I wouldn’t teach this topic in the first course because it is a very complex issue. It should be taught very carefully, so that it wouldn’t seem like mysticism, new age or like all the other philosophies, or like some sublime ideas.

The material in teaching the perception of reality should be based on serious scientific research, that show that first and foremost, it is science, it is physics, and that it stems from studying this world and not from some ancient sources and made-up conclusions. This means that we are not talking about something that simply seems that way to us, but that is based on scientific data. Then we can already put together a certain picture of our world perception, of our feelings, our impressions, the processing of this internal information, how we communicate with the world, what the mechanism called “I am—a man” means, and what I do see.

I repeat, not every person can perceive this correctly. I fear that this issue may turn into an obstacle and that it may evoke rejection or may lead to numbness, as a result of which a person will detach himself and afterward will not perceive or understand you any more because you would not be speaking on the same level from which you spoke about the explanations of the problems in life that were presented coherently. In this case, it is impossible to bring the explanation down to the level of a person’s ordinary perception.

This issue should be part of the teachers’ training and then again not in the sense that they should teach this material, but only for their general development.
[80694]
From a “Talk on Integral Upbringing” 5/22/12

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There is one created being and it is the desire to receive. This desire to receive receives different impressions from the Light that created it as “something from nothing.” This means that different phenomena are imprinted in the desire, which divide it into five parts” the root, the first part, the second, the third, and the fourth. The desire feels only what happens within these parts and the relations between them, and nothing more than that.

All the changes can take place only within this desire to receive, according to the way it feels its parts: to what extent they are connected, how great or how wide they are, etc. Accordingly, the reality perceived by the desire is stabilized and is made of what goes on inside the desire.

The desire can exist but not even feel itself, as if only the subconscious is active in it. It could be that it already feels itself as feeling reality. It could be that it feels itself as feeling reality and others too.

In addition, the desire can feel itself and others and they also feel themselves and others. Thus, it attributes to them some self-feeling and perception. Small children and undeveloped people cannot speak about this.

But one way or the other, everything takes place inside the desire to receive, and this desire has several levels of feeling.

On the level of “this world,” it feels its own existence and also his closeness to others or his distance from them. The image is depicted in it by the five senses: sight, hearing, taste, smell, and touch. If we cut off these five senses, the desire will not feel anything.

Here we should emphasize the sense of touch—it isn’t just about touching something, but about a physical feeling of the self that is made of certain parts that come in contact with the air, etc. So if we cut off these five senses, the created being disappears. From the side, it seems that the desire exists, but it doesn’t feel anything, which means it has no feeling, no attainment, and actually no existence.

So all our work is actually within the desire. We cannot attain anything more than its five parts, but we can improve them. The main thing is to understand—what we feel is our feeling ourselves and the phenomena that go through us.
[80623]
From the 4^th part of the Daily Kabbalah Lesson 6/15/12, “The Essence of the Wisdom of Kabbalah”

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Question: What are a deficiency of the individual and a deficiency of the general?

Answer: A deficiency of the individual doesn’t exist in spirituality because it isn’t about the ordinary corporeal desires. In spiritual desires, a person has only one point in the heart, which he still hasn’t realized.

A general deficiency is the ability to detach from oneself and to connect to the general. This means that a person already understands and feels from studying, from being part of the group, and from disseminating that the spiritual world is revealed only in a whole deficiency.

A whole deficiency means that it is connected, at least minimally, which enables a person to perceive several spiritual discernments. Until then, one doesn’t see anything, like in the evening at twilight when everything becomes blurred.

There is a saying that it is evening time when you cannot recognize the face of your friend from a certain distance (four Amot) as everything blends together. However, if I can recognize my friend, it isn’t evening yet.

Evening symbolizes the fact that I can see something, but that I don’t understand exactly what it is. Thus, we gradually begin to come to the understanding that, instead of a revelation, there are several discernments in which we can recognize, similarly to the way we recognize a friend’s face from a distance of four Amot, which means in the four minimal phases of the desire to receive.

In order to do that, I need to connect my desire with the desires of several other friends so that there will be a connection among us, and, from that, I will be able to discern good and evil, light and darkness. I need to clarify what receiving and bestowal means for myself and for others, or for everyone together, among us.

In the connection between us, I already begin to see these discernments: what “in order to receive” means and what “in order to bestow means.” In this place, built by me, in the deficiency by incorporating with others, I already understand to some extent what in order to receive and in order to bestow mean. This is an initial, minimal understanding, but I already can see the difference between the two.

A deficiency is formed in me, a vessel of perceiving by which I can see the spiritual world, to feel it and to see different discernments. Thus, my spiritual introspection opens up, which is different from the external perspective that I have in this world now, where we imagine that we see something.
[80469]
From the 4^th part of the Daily Kabbalah Lesson 6/13/12, “The Arvut (Mutual Guarantee)”

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Question: How are we supposed to help each other? Let’s say I am a farmer and most of the time I don’t communicate much with other people. How can I possibly bestow to them?

Answer: Tell me, why and for whom do you work on your land? We think that we work for our own sake, but in fact that’s not what’s happening. A long time ago, humans were at the animate level thinking only about how to feed themselves. They didn’t feel that they were a part of each other or have a sense of community. But with the development of our receiving desires, people were no longer able to provide for themselves. Then, one became a farmer, another a shepherd, and another worked with tools. It is said: “Go and earn from each other.” Our desires grew more complex; accordingly, our world became more complex.

Ultimately, we think we serve ourselves, but in fact, it is really others. We are under the delusion that we act for the sake of our own benefit, but in fact, it’s a misunderstanding. Actually we work to get our salary, which is nothing other than a deception. In fact, we work to bestow and to provide for others.

For example, you grow tomatoes and all day long you are thinking about how to sell them and what you will earn. So remember, if you did not regard yourself through the deceitful prism of egoism, you would see that you simply are trying to find a way to help others profit. You are suppressed by a delusion that all you do is pursue profits because you don’t know how else to motivate yourself because you still don’t know how concern for others will serve the purpose. Well, you can remain under the impression of this lie if you want.

In reality, your pursuit of profit is a complete fraud. Soon the banking sector will collapse, and you will see this. Similarly, we encourage children or trick a donkey by dangling a carrot in front of its nose to make it work.

Question: So, a Kabbalist grows tomatoes, earns half a million by selling them, and constantly thinks about how to use this money for the benefit of others?

Answer: Of course! Otherwise, he wouldn’t be working for the sake of bestowal. What kind of a Kabbalist would he be?

Comment: But, people are constructed in a way that most of the time they don’t think of things like that.

Answer: You keep forgetting because your perception is not connected with bestowal as of yet. A mother feels her child within herself, so she never forgets about her baby. Internally, she never separates from her child; she simply cannot cut off the umbilical cord that connects them together. Wait, you too will discover the cord that joins you to others.

Comment: But even egoistically, I don’t dream about my future salary all day long.

Answer: That’s right! However, you constantly think of various pleasures that attract you. An expert receives sensual and intellectual fulfillment from doing his work well. Eventually, you’ll find out that you are working for the benefit of others. All of us are the Creator’s workers; we are giving to each other all we can against our will and do not acknowledge our bestowal. Instead of a beautiful and perfect picture of the world, we see a perverted and wicked image that alters the reality into its complete opposite.

Eventually, we have to “remove the blinders” and lift the veil of concealment. Nothing will change, except us; but when you change, you will see an inverted world.
[80084]
From the 4^th part of the Daily Kabbalah Lesson 6/7/12, “The Arvut (Mutual Guarantee)”

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Everything takes place in the desire to receive, the only created being. And it is controlled by the Light that educates it and teaches it by everything that happens with this desire. The process begins from the fourth phase of the Direct Light from which we see that in addition to filling the created being that it created, the desire brings it to feel it, the Creator. Eventually the created being (the fourth phase – Behina Dalet) begins to feel that someone has created him and is now filling him, which means that there is something else besides the desire itself and the fulfillment.

We don’t feel it in our lives, since we feel ourselves as phase one, at the beginning of creation: I have a life and I am alive. We don’t feel that we are receiving this life from someone and that is why we don’t develop above the first level, the level of the inanimate.

The vegetative level already feels that its life is determined by someone’s desire, by some plan that leads to a certain goal. This means that it feels that there is a reason that leads to a process that leads to a goal. Thus two attitudes are developed in it: towards its condition and towards the one who provides this condition.

The created being can feel good or bad, and at the same time feel that this good or bad feeling comes from someone. Accordingly, he develops an attitude towards this “someone.” Instinctively, he loves the one who causes him pleasure and he doesn’t like the one who makes him suffer.

But thanks to the fact that he goes through many states, the created being begins to gradually accept the mental discernments along with the emotional impression. The mental discernments are formed in the created being thanks to the clarification of the process, the connection between the cause and the consequence, and by comparing the two. It is as if he begins to put a puzzle or Lego pieces together by putting together different parts, different states, by comparing them and connecting them with different reasons and outcomes.

After feeling many pleasant and unpleasant states and seeing that they are connected, he understands that it is impossible to judge and to respond only on the basis of the initial emotional feeling since there is no such program in bestowal. There is a certain formula that connects the cause and the consequence, and so we can be in many unpleasant states that are useful and eventually bring about better feelings.

Thus the ability to think begins to develop in us, and the thinking process appears. Together with the desires, the mechanism of the mind begins to take on a form, thus enabling a person to relate the process we are going through regardless of what he feels. We can already detach ourselves from our feelings and check these feelings by using the mind and relating to them objectively, as if from the side. This is how we begin to clarify our states.

As a result, the attribute of Bina appears in the created being, the understanding that is detached from the first phase, which is a pure feeling. A person begins to rise, with the help of the mind, above his feelings as a “clever man who sees the future.”
[80437]
From the 1^st part of the Daily Kabbalah Lesson 6/12/12, Shamati #121

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