Kabbalists give me “advice in the dark,” and in the end I’m like a child before a yet unexamined reality.

We give advice to little children in the same way, and they obediently follow the instructions because for now they do not know anything about the given subject and they trust the adults completely. Instinctively, a child believes us, as his nature instructs him to do, he or she follows us, with what we call the “eyes closed.”

We must follow Kabbalists the same way. Of course this causes discomfort; we are grown people, we want to feel and understand. “Wait, what exactly am I doing? Why do I do this and with what purpose? Where is this coming from?” Everyone has many questions and excuses.

It does not matter. If we were children, the upper world would open up before us in no time. But then we would be like “angels” there, not higher than “animals.” But if we wish to attain the degree of the Creator, then we cannot make all our actions and take all our steps through our natural aspirations, we must do it through faith above reason—in other words, against our egoism.

This constitutes all the complications. I am given a certain advice, but I fail to see logic in it because my mind and feelings pertain to this world. I do not see or feel that this is the exact way I need to act.

I am told: “Even if you do not understand it, you need to know that this is the way things are there in the upper world, since there, everything is directed towards bestowal, when here, everything is directed towards reception. There everything is in unity, and here everything is in separation. There everything is eternal, perfect, and aspires towards balance, while here it is the other way around.” But words do not help me. I am still standing on the foundation of this world, and I need to acquire the upper world from here.

Yes it is difficult on one hand, but necessary on the other. I do not need to transition from one world to another; instead, I must live in both worlds in order to be independent in relation to the Creator. It is similar to what the guest says to the host: “I want to be like you. You are a giver and I want to give. You give to me and I want to give to you. I depend on you and I want you to depend on me.” So I also need to be independent standing before the Creator.

We cannot even imagine it: On one had there is none else beside Him, and on the other hand there is something independent. And this state exists only because we assert ourselves in both worlds: I constantly build the upper world above this world. This is why the journey is so difficult. After all, my every action, my every step, must oppose my desire and understanding, everything I know and everything I have gathered and collected over the course of my entire life.

Everything is the other way around. Even when we speak about love and unity, in reality it is not the kind of love and unity we are accustomed to. They lie above our nature. In other words, I must reach a state where I do not seem to exist. It slightly resembles a mother who selflessly gives herself to her child.

But here I need to go to the end in full, limitless unity in relation to the entire world. And this, despite all the obstacles, is when I discover that all the desires to which I must fully give myself, are opposite to me, hate and reject me. As the Aviut (the thickness of desire) grows, I am shown the distance between reception and bestowal, and then I reveal the entire burden concealed in unity.

And all this is to acquire independence at the height of the Creator.

This is why we need to agree with everything we experience. And even though our nature, the nature of this world, rejects all the forms of the spiritual world, we must agree with this. The spiritual form is opposite to me, I hate it and do not accept it, but this is the way things need to be. I must understand and love it; I must prepare myself for it with the help of the group, the environment. This is exactly where we are going: towards this contradiction, to make it desirable so it would serve as proof of the fact that we are advancing towards the truth.
[72045]
From the Arava Convention 2/25/12, Lesson 7

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Question: Is there any hope that our aspirations and values that we now strive for will be passed to our children and from them to their children? After all, we see that everything is declining.

Answer: Nature will not die, life will go on. We’ll have to live in our current dimension, which we’ll feel as long as we do not complete our correction.

So, don’t worry about the end of the world, what will remain or not remain for our children and grandchildren, and whether this world will exist in a few generations. Our world will cease to exist only when it is no longer needed. That is, when the last people complete their correction, all of humanity that will exist at that moment will simultaneously feel that this is the final correction that closes them together into an ideal global community and allows them to begin to feel the gradual disappearance of this world.

But even earlier, to the degree that a person corrects himself and becomes integral, our world disappears from his sensations. However, it does not “disappear” completely, but only as the world of governance, as the world that has some importance, special purpose, besides the one that allows us to ascend higher.

This world will disappear from our perception only when we complete our correction in it. It doesn’t really exist; it exists in our senses. We desire to reach this state.

Why are we talking about our children and grandchildren? The same awaits them. It’s all perpetual motion, until the final correction.

So there is nothing to fear, there is no need to make plans. We are still little to understand anything about it. Do what you have to do today—it’s the best.
[71620]
From the Sunday Virtual Lesson Series 2/12/2012

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Our reality is one, and everything depends on a person who perceives or reveals it. First we reveal just a small part of reality, this world. Then, as our vessels expand and our sensitivity increases, we feel an increasingly more complex and rich reality, called the Upper World.

How can we rise to the perception of a higher reality? After all, we are always talking not just about it, but about the person who receives, feels, reveals, and attains it. So how can we rise from the level of a regular person to the level of an attaining person?

The difference between the two lies in how sensitive they are to their reality. If we perceive it by means of just the vessels, qualities, and senses that we were born with, then we are living in our world, and we perceive our existence inside of it. If, however, we develop an additional receptivity within us, we will feel “an addition of reality.”

Kabbalists say that we can feel this addition if we begin treating our reality more sensitively, in a special manner. This is a special attitude – essentially, the realization of the importance and respect for the quality of bestowal which exists in the upper reality.

And that means we should care about just one thing: how can we begin to respect the quality of bestowal, how can we raise its importance in our eyes? This is why Kabbalists write articles, books, and letters for us, giving us different exercises and explaining how we should unite so that by virtue of various efforts, the upper reality, meaning the quality of bestowal, will become very important to us.

However, the main objective is not even this, but for us to see importance in the Source of this quality, the Upper Force, the Creator, the Root. When a person attaches importance to the Root, he begins to feel new phenomena. And then he understands what was happening to him before, his history.

It turns out that throughout all of his life, at every moment the Creator built this process for him and a person always properly progressed towards spiritual attainment, toward the development of new sensations. This is the only thing he was doing, although he did not know about it.

And now, in the present point, I have to understand that until this moment, everything was carried out by the Creator, and I have to be grateful to Him for the proper course and the impulses to move forward. But from now on, everything is up to me.

We know that we aspire forward correctly when we actually see that in the past, the Creator constantly pushed us forward in the right direction. And now, at every moment, we are in the state of choice.
[71884]
From the Arava Arvut Convention Lesson #5, 2/24/12

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Question: If I feel that I don’t look for pleasures in life, is this a sign that I am lying to myself?

Answer: You are simply not aware of how much you depend on receiving pleasure and that you must have it. You don’t determine whether you want pleasures or not. Now you are simply in a state that you are not attracted to any pleasure.

But don’t say that this is your own will. You are given certain feelings and calculations at the moment and the next moment everything can be reversed. We have to learn what we are made of so that eventually we will be able to understand and use it.

If my intention is bestowal, like the intention of the Light, if I can connect to others in the group in order to attain bestowal, and through the group reach the Creator, then I will really turn into a spiritual vessel that bestows upon the Light. On the whole, there is nothing but the Light and a vessel. But I will be able to bestow upon the Light in my turn only if I yearn to be on its wavelength.

If I simply receive, it is a sign that I am on such levels of development in which the Light fully controls me in every respect. But if I yearn for bestowal even a little, then I already begin to bestow, not upon the Light itself, but on the way I perceive the Light. If I can be in a state of to bestow in order to bestow, which means to relate to others and to the Creator that way, although I don’t actively participate in His revelation, I am in the Light and am not an obstacle for it in any way.

I am a kind of a small material ball that is in the middle of the ocean, swimming freely in the water, not floating and not sinking to the bottom of the sea. And so even if the material rises or sinks a bit, it isn’t a foreign body.

But is it possible that I could use my power that is in my connection with others with the intention of in order to bestow?

But it may happen that I can no longer use my power that is in my connection with others with the intention of in order to bestow when I reveal the hatred towards others in me, a great desire to receive in relation to the group, which I didn’t even suspect earlier.

Before, I had an egoistic desire on a beastly level that had nothing to do with spirituality. But when I begin to connect in the group, I first lose myself in it. This is called the transition in the level of Bina, to bestow in order to bestow (Hafetz Hesed).

When I begin to take an active part in the group, I discover hatred towards it, the evil, my ego. In fact, all this exists not toward the group, but toward the attribute of bestowal itself, meaning toward the Creator. It is only felt in me, in my perception that it is toward the group. The group doesn’t exist separately from me. It is my own revelation that reveals to me my attitude towards the Creator.

It only seems to me that I work with in relation to the group, but actually I work in relation to the Creator. Hatred is the left line, which I overcome, and thus I begin to work in receiving in order to bestow.

I cannot skip any level, and I must go through all the necessary stages. This is an obligatory development. The Creator is concealed, and the group is concealed at first, and there is only me and my animal nature until I rise above this beast and understand that it is bestowal that is the source of pleasure.

Thus I rise to bestowal in order to receive and then gradually I move on to bestowal in order to bestow, from zero to one hundred per cent. It all depends on my calculations.
[71602]
From the 1^st part of the Daily Kabbalah Lesson 3/2/12, Shamati #35

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Question: Suppose that during the time of our interaction we are singing, having put our hands on each other’s shoulders, and someone accidentally squeezes my shoulder until I feel pain. Can I tell this person that he is hurting me? Or must I endure it and work with this pain?

Answer: In this specific example, I would say that you need to endure it.

I must understand that this person is expressing himself in this way. I must rise above my feeling so that my kind relationship towards him would result in the neutralization of pain.

We know that all of these are perceptions, and I would not have felt pain if a person close to me would cause me this, for the sake of saving him. Isn’t it so? I would not have felt pain then. I would understand the necessity for this and it would neutralize the pain, meaning that the goal would justify the means.

This is how one needs to come to this. However, since we are still talking about the levels of our development, then in the process of interaction, perhaps, it is possible to somehow tell about one’s feelings.

But in general as people develop, they arrive at such a state, when any relationship, however it may be on the outside, is perceived by them correctly.
[71275]
From a “Talk on Integral Education” #10, 12/16/11

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We exist in a unified reality, in the world of infinity, but from it we perceive only the part, which we are able to realize, in that form, that fragment, which is created by our qualities from the whole world of infinity. However, in any case, we are always connected to the world of infinity. We receive the strength from there and all of the changes that happen inside of us happen by means of connection with it.

This is how we learn that any change happens by the raising of the MAN (prayer) from us through all of the worlds to the world of infinity and it descends from there to us in the form of MAD. Also, any change gives birth to a new Partzuf, a state, a connection between them through the world of infinity as well, following the rule “Malchut of the upper becomes the Keter of the lower.” This is only possible under the condition that Malchut obtains the qualities of the world of infinity and this way becomes the quality of Keter.

Such a leap in the change of qualities in the matter of our world is called a quantum change: sharp, strictly discrete portions.

This is how an electron, revolving around an atom’s nucleus changes its orbit in a jump, transforming from one stationary state to another. At that, it changes its orbit instantaneously, it disappears from the old orbit and at the same moment it appears in a new orbit, where it continues its movement, as if it had not gone through its transformation, the jump.

Physicists can detect neither the path of transformation nor duration of the transformation from one orbit to another, this happens instantaneously. This is because this action is raising its force into the world of infinity, above matter, time, space, and motion, which do not exist there. That is why we cannot detect what is happening in a jump. Meaning that during the time of the transformation, which for us is a space (a quantum void) a connection between the worlds happens, our world and the upper world.

Besides this, all of the matter exists only due to similar quantum jumps, receiving the energy of the upper Light (bestowal) from the world of infinity into them.

And even a regular person at every moment of his existence falls out of the reality of our world in order to change his state for a new one, he connects to the world of infinity and returns back again, but into a new state in our world already, although it seems to us that the flow of reality is continuous. With these continuous connections to the world of infinity the changes happen and flow in the whole of the nature on all of its levels, from our world in all of the five worlds.

The rise to the world of infinity and the return back are necessary for the change of the Reshimot, the data, which define our specific states. However, these specific states, in their turn, must keep changing continuously, feeding from the world of infinity, and in this way, realize ever newer Reshimot up until their complete realization, the complete correction of the whole of nature.

This happens when all of the realities merge into one, the complete revelation of the Light, that force from which all of the parts of the universe receive ever newer Reshimot by quantum impulses, new energy and qualities. And it is not important how we call these changes in matter: the interval between the pictures of the world, a quantum jump  (discontinuity), an absence of reality, the change of Reshimot, a minimum change in a state.

Our future is in mastering these timeless states in connection to the Light, to the quality of bestowal, above egoism: Here lies life above death. It is in the absence of time in a quantum jump and it is our immortality.
[71023]

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Question: What does it mean to “look at the world through the prism of the group?”

Answer: As man approaches spirituality, he discovers the connection between all parts of creation. This is called approaching the revelation of the Creator, after all the Creator is the power which unites, connects, and controls everything you now see.

Essentially, you only add a connection to the image of this world by revealing that everything is in a single net. We begin to see this connection through the connection in the group, which guarantees the beginning of this net for us.

We see the world in this form, noticing the strings that connect all the parts, which depend on one another and are governed by one force, which spins and rouses them through the change in connections between all these elements. The actual elements remain the same: The only thing that changes is the nature of their connection, and this constantly makes the world advance.

This is the essence of all the renewal that happens in the world, which leads to the descent of some and the ascent of others, and thus they interact between them. Everything is predetermined to the very last atom, not to mention people and countries.

Seeing that the entire world is governed by this net already is the correct perception of reality, which appears through perceiving the group as a certain big system, a single organism.

Besides, we begin to see ourselves as an active, operational part of this net of the upper Force, which governs and advances the entire world towards the final goal. We can activate this net and direct it towards a special form of development, depending on our behavior. The more we increase our work with the upper Force, which operates in this net, the nicer we will make the further development of the world, which rests on this net, like in a mother’s arms. This way we improve its future.

And the other way around, the moment we weaken and fail to correlate our movements with the movements that happen in the net, which are directed towards bestowal, the goal, where the entire humanity is directed, by doing this we weaken the upper Force which operates in the net. And then the entire world begins to experience big manifestations of their egoistic nature in their lives where different foreign forces, which are far from the spiritual and bestowal, operate.

Then these cruel forces rise and reinforce themselves in all the elements that are connected by the common net, which leads to sad consequences.

But the actual net and the elements in it do not change. Only these elements are egoistic, while the net is altruistic because this is a higher, spiritual system, the Light, which fills the space between all the parts. This is why everything depends on where we (the parts which exists in this system) connect.

This net has elements which maintain its existence; they are called “forefathers” or the Initial System (Merkeva). They are also called the “36 righteous,” which maintain the world (36 is not a number, but a certain notion in Kabbalah). There are certain preparations inside this net, without which it would not be able to exist, because otherwise, the force of evil and separation would blow up this entire system and break the mutual connections.

This is why there are corrected souls (“forefathers” and all the Kabbalists of all generations) inside this system who hold this world. And we need to try to add our efforts to their work. This is called “becoming ashes beneath the feet of the righteous.”
[71179]
From the 1^st part of the Daily Kabbalah Lesson 2/28/12, Shamati #25

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The most important thing is to start feeling that there is no world separate from us, and that the entire world is one group. The group consists of many parts: desires and thoughts, which we need to bring closer and work with each one of them.

All of nature, other than people, depends on our state, on the degree of shattering and confusion in our human thoughts and desires, on how far we are from participating in the work of the common system as its partners. The entire world, except for man, is its imprint, its consequence. The parts that exist around the inner desire called “man ” or Adam, are merely its copy, an addition that ascends and descends together with the movements of a person who works on connecting himself into a single system.

We are already able to see that the development of humanity, together with everything that happens to it, is headed in this direction. The world is advancing toward this goal, subconsciously carrying out the program of creation. Right now, we are in its very advanced stage, at a special transition between subconscious and conscious realization.

This is why we are experiencing a crisis in the world on every level. In our state, we also feel it on the human level. The rest of the world is experiencing the crisis on the animate, vegetative, and still levels. The purpose of this crisis is to bring us toward the realization of the entire process that is happening to us.

By the same token, the world we perceive is the projection of our consciousness. It does not exist on its own; it is imaginary, illusionary. Our consciousness will continue to rise, and we will begin to feel how parts of a divided, broken desire connect together—that’s the extent to which we will perceive the world through this desire in particular. We will sense all the other parts that surround its matter only as the shadow of this desire that temporarily exists in our perception and gradually keeps disappearing.

This process that we experience is unique and incredibly important. Most significantly, it drives us to discover the engine that moves the entire process of development, its program. After this, we will discover the upper force, the Creator, who arranges all this so that we will begin to know Him at the end of this process, as if He were coming through a fog, a cloud.

It is as if we are regaining consciousness, taking certain actions after being unconscious. It is as if we are coming out of the fog and now are able to connect separated and broken pieces of perception between us, turning them into a single image and thus forming our understanding and perception of the Creator. The image of the Creator manifests within us, as it is said: “Call yourself by His name.”

In this way, we acquire a quality of connection, mutual bestowal, a very strong connection and understanding, like being one person. This is called love. The separate parts that we are, where every part has its own function in the common system, merge into one whole that exists for a single goal: to reveal the upper force and let it manifest within us.
[71034]
From the Daily Kabbalah Lesson 2/26/2012, Writings of Rabash

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Question: Our goal is adhesion with the Creator; it is the top priority for all of us. According to the law of equivalence of form, the goal itself already unites us. But we see that this is not enough in order to advance, and that we should make greater efforts in connecting. Are these efforts the only means we have to advance towards the goal, or are there other means?

Answer: First of all, the end of the action is in the initial thought. The final result is adhesion with the Creator. That means that we have to be in equivalence of form with Him, because adhesion is achieved only according to the equivalence of form.

Equivalence of form means to be like Him. Like Him is pure bestowal. That means that I have to go through the phases of correction in which I gradually advance towards the state of “like Him.” For Him it is 100% bestowal and for me it is expressed in receiving in order to bestow, which is the highest level. Below that there is to bestow in order to bestow. But now, I am even further below, in bestowal in order to receive and even in receiving in order to receive.

On my present level, instead of discovering unity, the connection, the one system of souls called “Adam,” in which I feel the Creator and all His bestowal, His whole appearance, I discover a shattered, confused, and destroyed world. But I should understand that it was given to me like a Lego to construct, like a puzzle to put together. After all, “one sees through his own flaws”: I see before me this shattered world; because I am broken, so it seems to me that the world is broken.

So I have to view everything before me as a copy of my internal system, my feeling and mind—to the extent I am broken, I see this world as broken—instead of seeing in it only the upper divine system that operates and exists in it.

This means that all our work should be aimed from the inside out because everything that seems to be existing on the outside is the imprint of my internal attributes. I need to correct myself, and then the world will be corrected. It isn’t as “world reformers” claim that we should carry out this or that reform. There is nothing to do in the world except for disseminating the method of correction and integral education.

Actually, when I disseminate and deal with education, I also take care of the parts of my soul, which at the moment I feel as detached from me. Therefore, I should take care of them this way, as if they are on the outside, and bring them the knowledge, and the method of education. But then, I discover that everyone is like my group, inseparable parts of the one, unified system, together with me.

Therefore, we should try to see the whole world internally. After all, it is all one, one whole; there is no this world and the spiritual world, but rather one system that in the meantime seems to me to be out of order. So what should I do in order to see it as one vessel? This is what our actions are aimed at. If we approach our work plans this way, our dissemination, our internal work, and the different connections among us—we will succeed.
[70997]
From  the Daily Kabbalah Lesson 2/26/12, “The Purpose of Society”

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The Book of Zohar, Chapter “Beresheet (Genesis),” Item 237: This is why it is written about Moses, “No shrub of the field was yet in the earth,” meaning that the righteous, Moses, has not yet grown, from whom the verse, “Truth springs from the earth,” is written, and of whom it is written in regard to truth, “Cast truth to the ground,” referring to disciples of the wise, who are like grasses that grow in the earth. They do not grow and do not come out of the Divinity in exile until the verse “Truth springs from the earth,” comes true.”

On every level, in every state, all of reality is revealed to us, but to differing extents. It is Ein Sof (Infinity), but each time in a minimized or enlarged manner. Just like a holographic picture where all the details are always there but we see them more or less: Yet it is always a full spiritual vessel.

Therefore, now we should relate to our situation this way, since if even the smallest spiritual degree is revealed, it seems like Ein Sof to us, and there are all the forces including Moses.
[70517]
From the 2^nd part of the Daily Kabbalah Lesson 2/21/12, The Zohar

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