Man, by nature, doesn’t want to simply live out his life but wants to understand it: What drives him, through what program, and to what purpose does it lead? And this is why he studies life, or in other words, studies Nature.

I dwell in the world and am exposed to the influence of various factors. However, how I am being governed is unknown to me. A little child is driven by internal impulses, and we can clearly see how the innate nature brings him into motion. But in adults this is less apparent

The thing is that you can only research something if you’re at least one step above it. Then it’s as if I “absorb” the object of investigation into myself, perform an analysis and synthesis, and draw conclusions. This is possible because my rational and emotional perception is higher than the object of my study.

But what if I’m inside Nature, which works on me and is the source of my thoughts and desires? In this case I don’t know what will happen to me in the next moment, how my life will unfold, what will happen with the world in which I depend on everyone. There is information here that I cannot bring into my reason, into my sensation.

How can I keep all this under control? After all, I’m totally confused; I’m not drawing from life all the good that could be extracted. We see this firsthand in humanity, which doesn’t know why it lives, how, or for what. Even prominent, intelligent people ultimately end up following along their own rut.

Thus, we can only truly examine our life on the condition that we’ll be above it. But how can this be done? Here we need some means of ascent above our nature. Then, while still remaining as me, I will, at the same time, look at myself from above, from the side of universal Nature, from that realm where all the thoughts and desires are generated.

There are such people in the world who truly feel what will happen tomorrow or even in a few years. Today, scientists are also acknowledging the presence of a certain informational layer in our reality. Within it, the fates of each of us and of the world as a whole are laid down, the entire program by which we develop. However, we’re unable to establish a connection with it on our own, and this is why even the immediate future is unknown to us. And most importantly, we don’t know how to act correctly today in order to secure this future.

In past generations, we weren’t particularly drawn to knowing the “program layer.” Life wasn’t so complicated and confusing yet, so it was quite sufficient for us as it was. It is written: For with much wisdom comes much sorrow….” Today, however, by turning a blind eye to what is happening, we don’t temper our suffering, but on the contrary, we strengthen it. I have a problem: I don’t know what will happen tomorrow and the day after, how to behave so that everything would go right—and yet, knowing this is absolutely necessary in our days.

The course of development has brought us to this stage at which we must reveal the program of life. Without it, we’re facing the threat of dangers and a lot of suffering. And anyway, we have sufficiently matured and developed to such an extent that this question gnaws at us and calls for our intervention in the program. In the end, we’re simply obligated to reveal all of Nature, ascending towards the informational layer integrated within it. Only then will we make decisions and deal with problems according to the acquired knowledge and we’ll secure a good continuation of the path.
[76647]
From the Lecture in Colombia 4/29/12, “Group and Spiritual Development”

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When we look at this world, we don’t understand the connection between us and the spiritual world. In other words, we don’t understand the connection between the situation we are in now and the real state in which we are in connection and adhesion with the upper force. It all depends on the right definitions, which means our correct interpretation of what we are feeling in our hearts and what we understand in our minds, and in understanding the reality we are in.

If we imagine our reality correctly and constantly try to develop it and to stabilize it as much as we can, to build it and to carefully correct as much as we understand, our work will be more persistent and we will gradually advance in one direction.

This work includes many elements, which eventually make up one state. At the moment they seem to be unrelated to each other, very distant from one another. How can we see the connection between the perception of reality and the love of others? How can we connect our study of the wisdom of Kabbalah with the group? How can we tie the correction of this world with our ascent up the spiritual ladder?

These things seem very different. A person assumes that if they are connected in some way, then it is an indirect connection. So all our work is to stabilize the right picture inside us.

First we have to discover that the current perception of reality is wrong and to see that it is flawed, contrary to, and the opposite of the actual reality and to constantly try to correct and to improve it. This is how a person can see that the two descriptions can coexist in him: the real image of reality and the feeling of this world.

Of course it involves a duality and double vision, but gradually a person gets used to it. This evokes him to change and to improve himself so that the two images will connect and intersect as in a gun sight, and will make up one picture.

This is how we have to work. It isn’t simple because we cannot imagine the spiritual world that is totally made of forces. We are not physical bodies either, but a force or an attribute, or a desire and a mind, qualities and essences.

But we have to at least imagine it within a force field, waves, and directions of a force that are aimed from one end to another. This description, however, is also incorrect, because the spiritual world is made only from qualities and not from physical forces that we imagine. But this will at least be an advanced perception.
[76413]
From the 1^st part of the Daily Kabbalah Lesson 4/26/12, Writings of Baal HaSulam

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Question: What exactly is our work in unity?

Answer: I have to yearn for a connection with the text that we study, to want that everything it says to be fulfilled in my connection with the general vessel, with the whole desire. I want to discover all the phenomena The Zohar talks about in my connection with the group.

The Zohar talks about the still, vegetative, and animate levels of the desire, nothing more. So there, it speaks about the sages, land, trees, animals, and donkeys—everything applies to the four phases of desire. We shouldn’t be distracted from this internal meaning and imagine an external picture.

Even if it “diverts” us, we have to hold on to the internality as hard as we can, and we always keep this struggle inside us with mixed success. The main thing is to try, which means that you are performing corrections and raising the internality over the externality, raising it higher and higher.

These are the greatest corrections, which only we can perform as the lowest level of the system. Until now no one could do that, not even the great Kabbalists of the past. We, in our generation, perform this most important work by raising the internality over the externality at the base of the system.
[76319]
From the 2^nd part of the Daily Kabbalah Lesson 4/24/12, The Zohar

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When a person begins to stabilize himself with regard to the Creator, he sees that all the reality that he feels is inside him, including the group and all of humanity. All of creation, everything, takes place in his desire to receive. Except for this desire there is only the Creator.

While reading The Zohar, we discover different states that exist in our desire to receive that are more bestowal oriented and are aimed at the Creator.

First, our desires are totally separated and dispersed: all the inanimate, the vegetative, the animate and the human levels of nature. This is how a person perceives reality. But gradually we begin to see that the system is more organized, more integral, and closed. We even feel that it pressures us and that it is totally in mutual connections.

So there are two processes here, one approaching the other. A person discovers and realizes more as he develops. On the other hand, the system itself seems to be more stabilized externally, to be connected with all its parts, and to pressure us so that we will begins to perceive it as unified and closed. This means that at the same time there is both an “awakening from below” and an “awakening from Above.”

There are two ways we can develop, by the “way of the Torah” or “by suffering.” By the Torah, we advance as we hasten ourselves, trying to discover the system as more round and mutually connected, and by that we can understand the upper force, the Upper Providence.

But the system shows us that it is one organic and connected body that pressures us by these connections, making our life more difficult. We have to try to perceive reality only as one system, no matter what, through which the upper force wants to be revealed to us. The Creator is waiting to dress Himself in this system and to fill it according to the equivalence of form.

The Zohar describes very high and advanced states, but when we read about them, we lower them to our level, just like children with their naïve perception of the world. A smart grown-up understands the internal connection between things, what stems from what, and how everything is arranged, while a child looks at the same thing and sees the world differently, by perceiving only a narrow part of reality.

The Zohar too, reveals all of reality to us, but we perceive only a very small part of it. But each time when we try to stabilize our internal world according to what The Zohar tells us, by our efforts and our attempts to discern where all the attributes that are described by The Zohar (the “inanimate,” “vegetative,” “animate” and “speaking) are inside us, we advance.
[76400]
From the 2^nd part of the Daily Kabbalah Lesson 4/25/12, The Zohar

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When a person comes to the point when he perceives reality as a certain force field, he begins to attach to it various properties of this world, clarifying how they should change so as to fit into this allegedly spiritual picture. Then it becomes clearer to him that he and everybody else are desires that repulse one another, but must unite.

And in order to unite, they need an additional force that would connect them together. After all, each of them possesses only an opposite force that repels others. But all of them exist in an ocean of Light that is able to perform any change since this is the force of the Creator. However, He acts only as the correct desires become revealed from the part of the created beings.

And if despite their mutual repulsion, these egoistic desires begin to show the slightest, even artificial, aspiration to unite, the force field, the upper Light, the Creator, begins to act upon them. For the meantime, it acts from afar, in accord to a great distance that separates an artificial request from the true one. Yet, it nevertheless affects them and begins to gradually bring them closer to Him.

On one side, the Light acts upon the created beings in order to draw them closer to itself. And from the other, as a result of coming closer, the created beings, in accordance to their inner properties, begin to feel an even greater contradiction with and repulsion from each other. It follows that two opposite sensations manifest here.

On one hand, the Light works and lets us feel an increasingly stronger connection. But at the same time, we feel how we ourselves do not correspond to this connection and don’t want it. However, we need to understand that all these revelations come from the Light itself, and specifically thanks to our coming closer together we now see how opposite to each other we are.

We feel two components in every state: our own egoistic broken nature and the nature of the Light, which penetrates us and holds us together.

The further we advance, the deeper we will reveal our evil nature and the good nature of the Light, until this gap between these two poles turns into a distance between the point of this world and the point of the world of Infinity. The difference between these concepts is what determines the volume of the vessel in which the creature senses the essence of the Creator relative to its opposite nature. The entire might of the Light of Infinity becomes revealed specifically in this vessel.

Until the creature discovers these differences, until the entire difference between the egoistic intention and the bestowing one becomes clarified, the upper Light remains at the first, “still” degree of Nefesh. After all, it acts only according to the desire and the program of the upper one, without the participation of the creature, and thus only the most basic Light of Nefesh de Nefesh manifests here.

When the lower one reveals its entire dissimilarity to the upper one, the revelation of the Creator, which it receives relative to its own qualities, is “620” times greater in its might.
[76410] 
From the 1st part of the Daily Kabbalah Lesson 4/26/2012, Writings of Baal HaSulam 

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Question: How can we explain the influence of a Kabbalistic book on a person to the general population?

Answer: As I study a book on psychology, I begin to reveal different phenomena in myself. I talk to others in the group of people who want to change who are using the group therapy method. We work on ourselves, I uncover my reactions, I get to know my own character, and I compare it to others.

Suppose we are scientists who gathered in a group. Within it, each studies its own nature about the natures of others. A book helps us: It was written by an intelligent person who gives necessary explanations. Thanks to that, I no longer view myself from within, but try, to whatever extent possible, to look from the side, from an objective position, in order to understand who I am, what I am, what for and why… . What is this creature that is me? Of course, in our world there is no true objectivity, no real separation from oneself, but an approach does exist, and through its means we come to all kinds of results.

Freud, who was one of the founders of this approach, acted very logically. However, material society can only design experiments based on the details extracted from life, from the matter that appears before our eyes. If we grasp something from it on an empirical, experimental basis, then that’s what we can use without crossing the boundaries of a rational approach based exclusively on experimental data.

How is this different from the wisdom of Kabbalah? In it, I work exactly like psychologists do, without knowing or prejudging anything in advance. Desiring to know and study myself, I come to a group like to a School of Psychology. I have teachers and textbooks, and they speak to me about myself, explaining what it is that I am. Only their explanations penetrate further inward and touch upon the deepest layers of my being.

It turns out that there, on the inside, there are two forces: reception and bestowal, though not like the ones in our world, but fundamental ones, which govern me and all of nature. Kabbalah speaks about perception of reality, but again, penetrating deeper than psychology. I learn how I am connected to everyone else; I begin to understand to what extent the picture that I’m seeing is true. It turns out that when I address someone, I address that image which is depicted inside of me.

All these aren’t fantasies but real, material facts. I only need to check how I perceive reality, what in that perception depends on my properties, and which of those properties I am able to change.

And here they explain to me that there is a property called “reception” and I’m currently in it and it defines my entire psychology of the perception of reality. I look at everything through just one prism: “How can I enjoy what I’m seeing?” The egoistic desire inside me wants only one thing: to receive pleasure. And this is why the images that appear inside of me are dictated by my egoistic desire: Each time I am gauging the extent of pleasure or, conversely, of hatred and rejection. Should I bring a given detail closer or push it away? This is how I evaluate everything, and the contours of everything that I am seeing appear in this mirror. They seemingly appear in front of me, but in reality, they are within me, inside my receiving desire.

In this manner, I begin to understand how I am perceiving reality and how I can rise above the current perception, replacing it with a true one. “Your next degree,” Kabbalists tell me, “is a transition from a receiving view of the world toward a bestowing one.” I’ll simply acquire a new tool that will help me discover where I actually am.

And then, when I discover a second reality, two possibilities will appear before me: to perceive either through reception again or through bestowal. It’s impossible to make do with just one of these forms; I need to completely master both of them. By attaining reality in bestowal, I attain it in reception. It is written “The Creator made one against the other”; I ascend in two lines and they both grow in me equally until I acquire knowledge of the system, the method, the formula, which would allow me to use them in a form that is excellent for my desire. In other words, I fill both the receiving and giving desires within me in an optimal, best possible way. The formula is always based on a limiting value, such is its necessary condition: “You will receive nothing other than the maximum.”

This is what we study in the wisdom of Kabbalah, and we study it in a group, that is, in a laboratory that includes chemistry, physics, biology, zoology, and other components. On the whole, we explore the foundations of universal Nature, which, ultimately, is a receiving desire and a giving desire, and also intentions to receive and to bestow.

This is why I became so happy when I discovered it back then. In science, everyone is occupied with his narrow segment of the field—but then what? While here, the very foundations of Nature lay before us. First, we’ll reveal reality for ourselves and grasp the fact that everything is inside and there’s nothing outside. All of reality unfolds internally within its borders, and we reveal all of it completely.

We do not know what comes after that, but the approach remains entirely scientific. There are no contradictions here; on the contrary, the Kabbalistic method is so universal and all encompassing, so fundamental that it supplies us with ease and simplicity in everything.
[76032]
From the 1^st part of the Daily Kabbalah Lesson 4/10/12, Writings of Rabash

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What is the connection between the hatred of evil and the salvation from evil? On one hand, simply by being human, we understand that when I hate something I distance myself from it. This guards and protects me, helps me to be safe from evil. But this does not work in the spiritual. There it must evoke the upper Light in order to correct me.

There is another instruction for understanding this, which states the world is only created for two states, either the state, perception, and comprehension of absolute evil or the state of absolute goodness. There is no other option. In other words, the world is created either for absolute sinners or the absolute righteous; it is one or the other, there is no third option. This is why it is worse to be an incomplete righteous than an absolute sinner. How can this be? This is what is written. So what are the teachers showing us?

The fact is, they write, that from the Creator’s perspective there is nothing in the world that might have dual meaning, a little bit of goodness and a bit of evil. From the Creator’s perspective there is only absoluteness—either absolute goodness or absolute evil, either absolute bestowal or absolute reception.

And for this reason, when a person wishes to advance toward the goal, he has no right to accept that there is a bit of this and a bit of that in him! This is the worst quality, the worst state!

Accepting it is a bad quality. Being in this and consoling yourself that there is nothing horrible about this is a bad state: There is a bit of this and a bit of that in me, I am no worse or better than others, there are these and those. When I console myself with these kinds of thoughts I will neither be able to reach the state of absolute sinner or absolute righteous. When I fail to reach these states, I stay suspended somewhere and I lack the point of reference for advancement.

From the Creator’s perspective, there is no difference between good and evil. There is no double meaning from His point of view: absolutely everything is good.

In our state, in our world, when a person begins to perceive that everything comes from the Creator, then he is already analyzing his attitude towards the world. If everything comes from the Creator, I either perceive that the world comes from a good, eternal, perfect source or that the world is full of suffering, contradictions, and meaninglessness. And if so then I do not believe, feel, and acknowledge that the world is really eternal, perfect, and good as the One Who created it and fills it.

Why do we need this? When, from the beginning, we perceive the world as perfect, good, eternal, and full of Light, then the problem is in us, in our perception of the world, in our sensations. When I feel that it is opposite to this absoluteness that I am able to imagine, then I evaluate myself, my qualities, as opposite and egoistic. However, when I do not see anything good in the world, then I am a sinner—I am not justifying the Creator, I accuse Him of creating this. And if I do not feel either thing, then I do not even acknowledge the fact that He exists and that He has created and maintains all of this; in other words, I deny the presence of the upper force.

A person must clearly understand his attitude toward the world from which he comes, and what it is like in relation to the Creator.
[76117]
From the Vilnius Convention 3/25/12, Lesson 5

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The need for each of the friends is a very unpleasant necessity. We always divide people: These are more agreeable, these are less; we can better understand these, those ones less; these ones can be ignored; we can become closer with these, but should stay away from those, etc. We constantly differentiate the surrounding society, and this is very bad.

The concept “There is none else besides Him” means that you treat everyone equally. It’s very hard! Here we must constantly monitor our egoism, which always puts everyone in his place: This one is closer, that one is farther, I walk past this one, have to smile to that one, to greet this one, to hold that one’s hand, etc. Thus, we always position ourselves relative to others because these are animal feelings.

But all the points in the heart are exactly the same. That is why equal treatment and absolute leveling of our natural, earthly properties in order to remove them and not to see them at all are the main thing.

In spiritual work, there are no pleasant or unpleasant, near or far; there is none whom you understand or don’t understand. I mean it as spiritual work, not dissemination actions or daily work on the physical level. In the group, one cannot be less or more: Everyone is equal; otherwise, they are not friends.

Thus, removing all the animal earthly signs and placing all the points in the heart on the same level, constantly working so they are equal, equivalent for me, higher or lower than me, but equally important, I build myself so as not to see the friends’ bodies. This is very important and extremely difficult because egoism constantly automatically focuses on someone and ignores the other, etc.

There are dozens of people whom we don’t notice. And there are people who attract us. This must be cleaned, deleted. Everyone is equal. The soul is one, and there are no differences in the spiritual realm, the upper Light levels everything.

That is why the group is such a training place, such a laboratory aimed at the goal that is necessary for aligning oneself according to the goal in all respects. One person cannot achieve this. He needs the sights, through which he will look and align the axes to hit the target accurately.

This is one of the most important axes. A person removes everything earthly and sees only the point burning in his friend and aimed at the goal. He appreciates him only for this, only in this is he his friend, he wants to be his equal only in this, he wants to unite only with this. All the rest, the earthly, will die anyway, will be corrected in some way, it doesn’t matter; the most important is the point.

After all, the mother loves her child regardless of his character, properties, etc.; he is like that by nature, what can you do? She loves him because he has her point. Of course, this is egoistic animal love. And initially, it must be as the egoistic animal in us because we all come from one soul.

And then we’ll see how everyone “gives birth” to each other in the spiritual world. If we are equal, then each of us is greater and smaller than the other. Our AHPs are combined with the Galgalta ve Eynaim of the friends, and their AHPs are included in me and give birth to me. Working in this way, the whole system becomes integral. I become included in someone; he becomes included into me, and thus everyone in everyone else: all the billions of particles.

Therefore, we must understand that thus we are fathers/mothers and their children for everyone. The mutual inclusion of Galgalta ve Eynaim in AHP in a sphere creates this integral drop.

There are a lot of settings. There are, in general, a few of them, but we interpret them in this way because it’s very difficult to withstand the truth; we have to divide it into components, the sum of which will give us the exact sight to the target, to unity. In our properties, this unity is composed in all kinds of paths towards it. Altogether, they help us act: by suffering from behind, by striving forward, with enthusiasm for the goal, by seeing oneself higher or lower than others, etc.
[76022]
From the Vilnius Convention 3/25/2012, Lesson 5

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The Book of Zohar, “Bo (Come unto Pharaoh),” The Passover Sacrifice, Item 189: When the Creator came to Egypt, He saw the Passover blood written on the door, and the covenant blood—how they were standing at the door.

Question: How can I keep the right intention while reading The Book of Zohar?

Answer: There is no doubt that I can’t keep the right intention, but I need to imagine the state I want to be in now.

First I need to totally detach myself from the voice of the announcer, as if I don’t hear anything. I know that I am connected to a pipe through which the Light flows unto me and it can either help me or harm me: it can become the “elixir of life” or the “potion of death.” It all depends on how I hear!

It is as if I put on earphones, but I turn the volume down and don’t want to hear. First I want to know what energy, what force, reaches me through these channels, how the Reforming Light should influence me. Do I receive it like a bat and sink even more deeply into the darkness, or like a rooster that expects the dawn? It all depends on my intention and so I have to clarify this first.

So first I block my ears in order not to hear anything. What should I do now so that the Light that reaches me will heal me? I don’t want the snake that is the symbol of medicine, to turn into a real snake and poison me with its lethal venom. The same poison can be used as a medicine even though it comes from the same source, from the same snake. In order to do that I have to prepare myself, to be in a group together with the friends, to want to connect with them in my heart and soul to become one man in one heart, to attain such a love into which we can all dissolve and feel ourselves as one whole.

To the extent that we can reach that by the Light that Reforms us into one body, we will feel the force that unites us, the Creator, internally. We will feel the source of the Surrounding Light. The Light determines the connection among us. The source of the Light is the Creator who is revealed in the vessel that is arranged correctly.

First I have to imagine this whole state accurately. When I see it before me by imagining it emotionally and even visually, I gradually begin to unclog my ears. Then I turn on the volume in order to hear the announcer’s voice, as long as I can keep the image I have created in my mind. But if what is going on disturbs me from keeping that image, I turn the volume down again. If it doesn’t disturb me, I follow that voice.

I try to hear the announcer and no matter what is being said: whether it is about Passover, the blood of the circumcision on the door, the details about the exodus from Egypt, I try to find all these discernments in that image in which we are all connected.

I don’t depict the image according to the corporeal meaning of the words which the “language of the branches” uses, but rather translate them into the “language of the spiritual roots”: Sefirot, Partzufim, reception and bestowal, the connection between us and the Creator, and the unity of the concepts “Israel, the Torah and the Creator.” I immediately get rid of the actual words, as from an unwanted shell. It is as if I clean the shell off the nuts before I begin to eat them, and thus I get rid of corporeal concepts and immediately move on from the branches to the roots.

I try to imagine what it looks like in the spiritual roots: what is the meaning of “lintel,” “Mezuzah,” or “blood.” Even if I don’t understand, it makes no difference. The main thing is my efforts, wanting to know what is being studied, to connect to what is being studied. The Reforming Light influences me according to my efforts.

We must constantly repeat these exercises over and over again, in every book that we study: the articles of Rabash and Baal HaSulam, The Study of the Ten Sefirot, The Zohar, the Mishnah, Shulchan Aruch, all the books are about how to connect the broken vessel.
[76148]
From the 2nd part of the Daily Kabblah Lesson 4/22/12, The Zohar 

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The world is the picture, the hologram that the Creator displays for us today, and we are in it. We are involved in this illusion, and it is the reflection of our inner qualities.

Looking at the world, I see my reflection and can tell from what inner qualities I am made up. I like this person and that one not so much; this is like this and another like that, etc. Hence, all these qualities are inside me. Each of my little qualities draws a certain image for me: each of us, everything in the world from the still, vegetative, and animate nature.

That is why if I see something negative around me, I see this deficiency in me; otherwise, I would have seen only the absolute even upper Light.

Of course, we are very far from this degree. But we can approach this state and reveal it only if we are seriously engaged in self-assessment of what we see.

Therefore it is said that the world was created only for the absolute righteous or absolute sinners. When a person admits that he’s a sinner, he understands that he’s opposite to the Creator. When he sees and justifies everything—only if he doesn’t lie to himself, but really sees the world full of everything good, kind, perfect—then he’s directed to the Creator and is called an “absolute righteous.” If he has a mixed assessment, a mixed view of the world, then his state isn’t fully conscious. He’s missing the realization of evil and should continue to work on himself.

It turns out that everything depends on our clear perceptions: if I feel good in the world, or if I feel bad.

By the way, I hear from many of our friends that they were expecting something greater from the convention. They thought that now they would “grow wings” and would be raptured away.

That is, people who have been studying for several years don’t understand yet the essence of our correction. And this is natural that they don’t understand! In no way I am laughing at them or blaming them. I know what school I went through, and how difficult it was, very difficult! People don’t realize that they have to correct, no matter how paradoxically it sounds, their attitude towards the world.
[76114]
From the Vilnius Convention 3/25/2012, Lesson 5

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