If the lower wants to adhere to the Upper, he perceives the darkness that he sees in the Upper as perfection. Otherwise, he holds onto the Upper for his own egoistic benefit. So, he must see the opposite, that the Upper has nothing and he still desires the Upper’s form!

We are talking about the levels of bestowal that are revealed on top of our ego and that are opposite to it. Therefore, I see that the Upper is increasingly more abhorrent for my ego, but I must overcome this feeling and perceive that it is nice.

This means that I must try and see the group in the state of the end of correction, although I find flaws in it according to my flaws. However, I approach it in faith above reason and ask that all my repulsions and rejections will be turned into love and appreciation.

Faith above reason is my spiritual vessel, and there is no other vessel. I must accept this contempt,hatred, the fear that I feel toward the Upper’s form as the greatest feeling of awe since this is the way the attribute of bestowal is perceived in my feelings.

I am not aware that this is the attribute of bestowal. I feel that it is something hateful and intolerable. Then, it is time for a prayer since the only way I can adhere to AHP of the Upper is against my own will. The taste of the Upper disgusts me and I don’t want to connect and cannot since it repulses every fiber of my soul, and I feel that I would rather die than that.

However, the Upper Light enables me to perform actions that are against my will. I change by the influence of the Light, and I begin to see that the Upper is nice. It isn’t because my taste has changed, like fashion changes and what previously seemed ugly suddenly becomes fashionable and desired. It turns out that I simply change my ego.

Therefore, faith above reason is necessary here. I adhere to the Upper not because my reason has changed, and I suddenly see it as wonderful and beloved. The inner hatred I feel for it remains, and above it I feel love and appreciation now. These two opposite feelings are burning inside me.

I understand that the Upper is opposite to me and that I am far from His attributes, which repulse me. At the same time, I establish a new attitude toward Him with the help of the Light that Reforms.

Faith above reason means that I establish a new vessel in my state, adhesion with the group, in which I receive the new level. My feelings become 620 times stronger in this new vessel than in my own reason. Then, when I attain the next level with this vessel of faith, my reason suddenly grows by 620 times, too! Thus, I constantly swing from side to side more strongly each time by expanding the distance between the right and the left lines like a cone.
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From the 3^rd part of the Daily Kabbalah Lesson 2/18/14, Talmud Eser Sefirot

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The drawing force and the delaying force must operate on the spiritual embryo together. With regard to the drawing force, I must check to what extent I can keep in contact with everyone and in what way. I must add the delaying force to any form that is against my ego, against my will, so as not to let it fall, to be aborted, or to let an accident in birth to occur. Unfortunately, this happens often to everyone and it leaves little hope that we will ever grow.

We must support one another by the drawing force and especially by the delaying force; as it is said, “Every man shall help his friend,” to keep the friends focused on the greatness of the goal, the greatness of the attribute of bestowal which we attain above reason. Even if this form is unpleasant for our egoistic nature, if I value the greatness of the goal, the greatness of the Creator, and I suffer in my desire to receive, I enjoy my closeness to the Creator more. If I see that the Creator is great, I can value His benefit over my own benefit. Thus, I gradually attribute myself to Him, to the upper force, until I begin to identify the movements and the actions that I do with Him, according to Him, and begin to feel the upper more and more during these months of pregnancy as I develop as an embryo.

During the first forty days of the creation of the embryo up to the level of Bina, we don’t really feel it. However, later, when the level of Bina begins to operate, the embryo already takes on a human form and studies the upper from its vessels and feelings.

The strongest and closest connection between the upper and the lower is actually during conception. Then, a person is inside the Creator, and later it is as if he draws further away. Although it seems that way externally, in fact, it is a deeper penetration into the upper, until he reaches full adhesion.

We should understand that we can be an embryo only if we are inside the upper. Imagine what it means when all our senses, all our desires, all our thoughts, everything, is dissolved in Him. We must examine the delaying force and the drawing force with regard to this feeling of totally dissolving in the Creator. First, there is the drawing force, which means to what extent I can penetrate deeper into the Creator and adhere to Him with all my senses.

Although these feelings are unpleasant, since I must adhere to bestowal, which means to something that is external to the interests of my ego, the delaying force guards me. This is the prayer I should be in all the time, in a request for correction, for the Light that Reforms.
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From the Preparation for the Daily Kabbalah Lesson 2/14/14

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When a person begs for mercy for himself, he is in a desire to receive and thinks only about himself. And the more that he prays for himself and tries to influence the Creator to improve his personal situation, not only does he not come close to the Creator, but also he moves away from Him, through awakening greater and greater egoism.

All of our thoughts in every circumstance go to the Creator, for we are found in a single system; we are embedded in it. It’s impossible to think about something, to decide something, and to do something without influencing the entire system, for from the start we are found in it with every cell in our body and with our heart, with all our thoughts and desires. Before we even begin to understand what we are thinking about and what we want, this has already gone into the system! We are already within it! And that is how it is for every person, all people in the world, all the still, vegetative, and animate nature, everything!

It’s only with the human that a completely different account is made, for we have been given the possibility of influencing the system through choice. Therefore, when a person’s thoughts are directed towards himself, then the system is influenced negatively. And if he continues to pray for himself, with this he invites a terrible negative awakening from the entire creation. The clearest discovery of ego is in this, when a person wants the Creator to do something for him according to his personal understanding and desire without realizing that the Creator gives him the best possibilities for correction at every moment.

So it’s not just that he has an effect on the entire system, rather he arouses immense upheavals in it, causing it to move backwards against the tendency towards the goal of creation that was activated in the form of the evolution of all of humanity. The moment that a person revives and begins to think: “Me, world, creature, Creator, my condition,” he must direct himself first towards a connection with the Creator through the group. Otherwise, all of his influence on the system of creation will be negative, and first and foremost, he will cause his personal movement to be backward.

So the best starting point for everyone is the constant transmission of bestowal through the group on all that is around us. This is called the “prayer of the many” because we are asking on behalf of the many. Such a prayer doesn’t indicate that many must be gathered together, there is no importance in this. One person is enough, only he should ask for many in such a way that he can ask for them as he would for himself. And “many” is at least ten. And then the influence of the person on the system will be positive and with it the Creator will be revealed. This is a very simple general rule.
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From the World Zohar Week “Integral Education Convention” Day Three 2/4/14, Workshop 5

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Question: You have said that this will be a very special year in dissemination. How can we strengthen one another and the connections with the groups? How can we make people who have no experience in disseminating feel confident?

Answer: It seems that we are doing so many different things: studying, disseminating, and many other things, but most of these actions are in our intention and only dissemination actually requires practical actions. When we study, the main thing is our intention. In the workshops, the main thing is our intention. Everything is fulfilled through the intentions. Even the major part of dissemination, its inner part, is in creating the right intention.

The fulfillment itself will later seem very simple. We reach a certain group of people, explain to them what a certain type of connection is, and hold a workshop on this topic. It’s very much like the workshops we have between us, but not according to our tough rules, but just letting people express themselves and showing them some clips. After all, we teach them about the simple popular integral connection between people, integral education.

We don’t need to pressure and overload them with serious stuff. Most of the time people simply speak between them and we constantly hold on to the intention and perform inner clarifications. So we don’t need to feel pressured and to worry about the work of dissemination. We only need to get used to being in continuous clarifications and to keep building a structure inside us, brick by brick, the form of the upper world, of the spiritual world. Then we will feel how we stabilize ourselves, the group, the Creator, and the public day by day. A person should engage in this internal work 24 hours a day.

If I feel tired and I have some free time, I watch National Geographic, there are some very good programs there about animals. I see it and translate it to the language of Kabbalah, to my levels. It’s because all of reality is identical. It’s a replica of the upper worlds dressed on our world in which the same processes take place. Everything comes from Above and the difference is in the way it’s expressed. So I dress it on my expression. Sometimes it’s very interesting to see the parallels and to interpret these films.
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From the 4^th part of the Daily Kabbalah Lesson 2/12/14, Writings of Baal HaSulam

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How can we free ourselves of the impulse to pray for our own selves, asking for things egoistically, being unhappy with our past selves, and blaming ourselves for things in the past? After all, when we do this, we blame the Creator.

All the things that have happened to us in the past had to happen, the Creator made it happen. And this is why when we are unhappy with our past, we blame Him for putting us in those situations.

When we only concentrate on the group, this concentration helps us free ourselves of our incorrect attitude towards the past, the present, praying for ourselves, in our name, for our sake. This is the only way we can bring ourselves to have the right intention. And in this way, when we are inside this net, we stay close to the system and do not pull it in the opposite direction. When we concentrate on the prayer of many and constantly remain in this state, it saves us personally and helps the entire system move forward due to us.

How can we always have this aspiration, be in it as soon as we open our eyes in the morning? Just this! Otherwise, any thoughts of ours, any movements in our desires and mind will be negative and will distance us from the goal.

If we advance this way, we will certainly have descents and negative impulses, but only so we could fill them with a greater movement forward. In other words, if I will constantly advance by praying for others, by advancing them, then all the negative impulses will only be directed towards my further advancement and understanding of the direction in which I need to go and how I am to move.

This will determine the style and form of my movement. Then the Creator will be helping me: a little to the left, a little to the right, think about another, wish this and that, etc. If I am advancing correctly, I will definitely begin to feel His instructions.
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From the World Zohar Week “Integral Education Convention” Day Three 2/4/14, Workshop 5

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The Torah, “Exodus (Ki Tissa),” 30:16: You shall take the silver of the atonements from the children of Israel and use it for the work of the Tent of Meeting; it shall be a remembrance for the children of Israel before the Lord, to atone for your souls.

The work in order to bestow should be done not because we want to acquire our soul but to bring contentment to the Creator.

The desire to acquire the soul is our general desire that the Creator, the property of bestowal and love, will be revealed with it. And we yearn for this not because it will be good for us afterwards from this because in such a case this would be an egoistic acquisition. We want to discover the upper power only to bring Him contentment.

This is precisely as the example of the guest and the host when the host wants to please the guest and the guest agrees to accept, but only on condition that through this he will give pleasure to the host, rising to his level. Therefore, the intention to give pleasure to the Creator raises us to the level of absolute bestowal.
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From KabTV’s “Secrets of the Eternal Book” 2/9/13

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Rabash, “What is the Advantage in the Work that is more than the Reward”: And the main preparation that is called exertion, that one has to annul himself, which means his self-ness…which means that he annuls the opinion of the landlords and yearns for the opinion of the Torah…as the sages said “the Torah exists only in those who kill themselves for it,” which means in self annulment, and there is no self domination here but the domination of the Creator. Then the Creator can say “every place that I shall mention.” Why can I mention My name? Since a person has annulled the domination of this place for the Creator, then “I shall come and bless you” can be fulfilled…which is the reception of the Shechina.”

We already know this formula. A place is the desire to receive and also the Creator who fills this place, which means who fills the desire. We regard the vessel as a place and also call the Light, which fills it, a place. Everything depends on the phase to which we refer, whether it’s the desire or the one who created it and fills it.

It says, “Every place that I shall mention My name,” where the vessel is arranged according to the Creator’s name, HaVaYaH, with all its discernments, “I shall come and bless you.” The Light will come and correct the vessel, and will clear the right place for the Creator to be dressed.

It’s important to constantly measure to what extent we get closer or draw further away from the Light so that “there shall not be a strange god among you.” To what extent the concept of the Creator, the upper force, all the images that are depicted in our imagination, become the attribute of bestowal that is dressed in me. I can measure my state according to the attribute that is received and according to my attraction to it.

Of course, there are also opposite states like for and against, but it’s between these two directions, from these two inclinations that we advance. We have to check to what extent the concept of the Creator, which means the attribute of bestowal that is dressed in us, is more desirable each time and to what extent we hope for it, expect it, and are attracted to it. Until “Israel, the Torah, and the Creator are one” in the same place.

Now we perform exercises, trying to annul ourselves and to reach connection only between us, for the time being. As is says “from the love of the created beings to the love of the Creator.” But if we also remember that we do it so that we will become one vessel in which we will be able to reveal the Creator one day, the upper Light influences us and connects and organizes us. Thus we will gradually feel the place that we are preparing for the revelation of the Creator, and will check whether it’s ready for the Upper Light, for the attribute of bestowal to be dressed in.

Then we will begin to identify movements in that place, and whether we are receiving the Creator or not, whether He enters us or whether He exits us. We will understand how we can draw Him closer or drive Him away from us if we want to ascend to a higher level in order to be more adapted to Him. After all, we have to draw away from Him between the levels.

When all these actions become familiar and are under our control, we gradually reach a greater equivalence of form with the Creator and He is gradually revealed to us. Thus we establish the place, and the connection between us begins. After the connection, a distance is created, which teaches us to return to connection despite the distance. Thus we learn to control these processes as much as we can and to monitor them.

This is only possible with God’s help, of course, with the help of the upper force. We mustn’t forget that He is the one who organizes and who manages everything, but with our active participation. We decide that we want to reach “make your desire His desire,” and thus establish the place.

We are already in the process of establishing the place, although we don’t really understand how to do it, which phases we go through, and what else we have to do. Actually, nothing is clear. It isn’t a formula with one unknown, but rather a formula with many unknowns that we have to solve. It’s an integral system in which everything is incorporated in everything and depends on everything.

But when this picture clears up, we see that it includes many details that are interconnected into one system, although in the meantime it’s very foggy and unclear. It’s impossible to hold on to this with our coarse, egoistic, primitive hands.

But by working in this world, we gradually begin to raise its components to the spiritual level and to insert into every attribute, every force, every event, into everything that happens, the Creator’s spirit, our spiritual yearning. Then we begin to see another picture behind the picture of this world. Behind this picture we discover a system of forces of the upper world. This is how we establish the place for the revelation of the Creator.
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From the Preparation to the Daily Kabbalah Lesson 1/23/14

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When I feel that I lack the right desire, I need to ask for it. This is called the “prayer before prayer”: I pray in order to awaken a request in me for the Creator, the right desire that I don’t have at the moment.

Now on the contrary, I would rather eat and take a nap, but I ask to be awakened; I want to feel the emptiness of my current thoughts and above them awaken to bestowal, to love, and to feel fulfillment from this. The request itself, the turning towards the Creator, is my “nourishment,” filling me with vitality. You see, in this way I am linked to the Creator, and I don’t need anything more. So how could I sleep now?

Question: But if I don’t want to sleep anymore, so haven’t I nullified this desire within me, and not gone above it?

Answer: Now I am in need of other fulfillment. I love the other and want to bestow to him. My previous desire doesn’t disappear; it burns within me as before, but at this moment I am involved with bestowal.

There is nothing I can do about it; in spirituality I always have two desires, two feelings. On the one hand I feel my inner emptiness that I don’t want to fill as usual, and on the other hand, I want to stay above it with a desire to bestow. I must have this emptiness as my “body,” which is what I have restrained. Without it, I would not be able to advance.

The question is how is it possible to feel these two desires simultaneously? The Tzimtzum (restriction) was designed for this: I take control over the desire, in spite of its power and above it, build a Masach with an intention to bestow and a burning aspiration for it.

This is the duality that is discovered in spirituality, and we must get used to it. One of its most prominent examples is told in the Torah: (Genesis 21:12) in Isaac shall your seed be called, the Creator says to Abraham; and after that He ordered him to sacrifice Isaac in the land of Moriah, (Genesis 22:2) and offer him there for a burnt-offering. How do we integrate these two contradictory stipulations?

Baal HaSulam writes in Letter 51: a person cannot scrutinize the body and the soul as two subjects. Rather, he is composed by the Creator as one, meaning as one subject, and therefore spiritual perception is difficult for him, really like two opposites that are impossible to clothe in one subject. And in spite of it all, we must internalize this principle, to comprehend it somewhat, otherwise we simply will not survive.

And if it’s bad for me today, if I am tired of my futile efforts, lose direction and prefer to take a nap, if emptiness dominates me, the despair, the powerlessness, and life begins to surprise me with unpleasant surprises, on the one hand I must rise above the problems that are sent to me and see them not as obstacles but as salvation. You see, without them I would not feel a need for the Creator, for the help of the Creator.

And therefore it’s necessary to hold these two points together, to be in Bina and Malchut simultaneously, and go forward like this. The person must be “divided” into two: into a body (desire to receive) and a soul (an intention to bestow). He requires this split. However, the desire doesn’t disappear; it’s not nullified, and I will need to work above it all the time. Within it dwells emptiness, and above it shines the goal that I want to attain. So the “head of the Partzuf” makes the right calculation in spite of the “rumblings of the stomach.”

However, both must be perceived by the receiver, as they are for the joy of the festival, continues Baal HaSulam. It is precisely between these two poles where happiness is found. Through our discussion today about the perpetual contrast between them, we build the foundation for the future Masach.
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From the 2^nd part of the Daily Kabbalah Lesson 1/30/14, Writings of Baal HaSulam “Introduction to The Book of Zohar”

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From Rabash’s Article “A Prayer of Many”: …We can interpret the words of the holy Zohar, which advises those people with an inner demand, who cannot accept the state they are in because they do not see any progress in the work of God, and believe what is written… The advice is to ask for the whole collective.

In other words, everything that one feels that he is lacking and asks fulfillment for, he should not say that he is an exception, meaning that he deserves more than what the collective has. Rather, “I dwell among my own people,” meaning I am asking for the entire collective because I wish to come to a state where I will have no care for myself whatsoever, but only for the Creator to have contentment. Therefore, it makes no difference to me if the Creator takes pleasure in me or can receive the pleasure from others.

The fact that we only perceive a small fragment of reality is not essential. Authentic reality is integral, closed, single, and unified; this one vessel was created, organized by, and fulfilled with one Light called “The Lord and His Name are One” where the Creator is the Light and His Name a vessel, desire.

If we want to eventually start perceiving the true reality, responding to it correctly, and becoming its conscious participants, being worthy of a human developmental level rather than just behaving at inanimate, vegetative, or animate levels that are completely subordinate to the Light, we should start thinking solely about our society. In fact, all of us already act accordingly. We never make mistakes, nor do we ever commit “bad” deeds since we are just following the orders of nature without even acknowledging this fact.

That’s why only those who study Kabbalah can be considered “sinners” or “righteous” since they understand that reality is global, integral, general, unified, and that the Light fulfills it and acts inside it. If it is so, then how can we make personal, individual plans or rely on ourselves? How can anything of an individual nature exist if the entire system is completely intertwined?

There is no such thing as individuality. Each element is an inseparable part of a whole. It is included in all other elements of the system and the entire structure is a part of them.

There are just 10 Sefirot; each of which is divided into 10 parts and so on to infinity. That’s why it is impossible to state that we have something that belongs exclusively to us. Everything is collective! There is nothing outside us since we are present in each particle of the entire structure.

Thus, correct calculations are always of a social nature. There is nothing private. “Individuality” apart from a commonality is just a point in which we agree that we completely belong to the entirety and that nothing but wholeness exists.

We should think, feel, receive, and bestow solely through our sense of commonality—only through unity!
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From the Preparation for the Daily Kabbalah Lesson 1/27/14

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There is nothing besides the Torah and prayer, that is, the discovery of the shortcomings that I must clarify, sort through. I must connect with the friends in order to create the right deficiency that is imperative for the correction that will take place through our closeness, our integration with each other, the connection and adhesion of all the shattered parts.

As a result, we reach the inability to connect, and we clarify that there exists some kind of obstacle among us that disturbs us. It could be that the Creator won’t allow us to do this or it is our egoistic nature itself, which was also created by the Creator.

In other words, we discover disturbances on the way towards connection, correction, and restoration of the whole vessel, the one collective soul in which we can discover the Creator as a single power, and in this manner we realize the goal of creation, this being our personal goal as well.

If we work on all of this, then we reach our true shortcoming: our inability to attain connection. And about this it is said: “The One who makes peace on high will make peace for us,” will complete our unification, and will connect us. A prayer like this will be accepted immediately and we will merit an answer to the prayer.

The answer to the prayer arrives in the form of the Light that Reforms that connects us. This Light is called Torah. Therefore it is said, “I created the evil inclination,” the desire that separates us and doesn’t allow us to connect. At the moment that we want to connect, to be included with each other, to melt into one another, we discover the evil inclination that is awakened in us. And before that it doesn’t show itself.

It is concealed inside like a snake and we don’t feel it. But the moment that we begin to approach each other with the intention to connect, then the snake shows its head and doesn’t allow it. It secretes its poison, and then we understand, feel, and discover what that “evil inclination” is.

But against this evil inclination, the Light that Reform comes and transforms it into the good inclination. That is, without this ego we would not succeed in reaching connection; it is specifically the evil inclination that becomes the good inclination. It is like snake venom, which on the one hand is poisonous but on the other hand is used as a remedy. Every remedy is a poison, but a poison taken in a very small dose that can be used to treat the disease.

Poison is at the foundation of every remedy, but not every poison is a remedy. If we match the poison of the snake to the poison within us, then the Light of correction is revealed within. That is how we reach the Torah; that is, we already have Torah (the Light that Reforms) and prayer.
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From the 4^th part of the Daily Kabbalah Lesson 1/21/14, Writings of Baal HaSulam

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