Question: When we speak about different lights and about how they work together, do we refer to the direction of the vessel that determines the shades of the Light that is in a state of absolute rest?

Answer: The Light is the level of bestowal that is revealed in the created being, the level of bestowal that is revealed during the restriction of the desire to receive is called the Light of Hassadim. The level of bestowal that is revealed while the desire to receive participates in the process is called the Light of Hochma.

There is nothing new here, we always draw three levels: the preparation time, the level of Bina and the level of Hochma or Keter, and they all work on top of the correction of the desire to receive.

This means that there is nothing but bestowal instead of receiving. When you restrict your desires, it means that you bestow, although you do not actually bestow, but by that you only want to resemble the attribute of bestowal in some way. Therefore, the more you can allow the attribute of bestowal to be dressed in you, the more you are on the level of Hassadim, the level of Bina.

If you can bestow while you reveal the vessel for the Light of Hochma with your desire to receive, it means that you attain the level of Hochma.
[81599]
From the 2^nd part of the Daily Kabbalah Lesson 6/28/12, The Zohar

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Question: When I receive for the sake of bestowal, the abundance flows through me. May I enjoy it?

Answer: You do not enjoy the abundance that goes through you. It is a completely different kind of abundance, not like the egoistic fulfillment. You, like a guest, want to try a delicious cake in order to do the owner, who prepared it, a favor. It would seem that the cake should have the same taste, but it is not so.

Question: But, when I love someone wholeheartedly, forgetting about myself, this feeling emerges in me nevertheless. Love is directed towards another, but I am the one who feels it.

Answer: Yes, the feeling emerges inside of you; however, it consists of several parameters. After all, you receive the pleasure of wanting to bestow to the loved one.

Imagine this. There is the receiving desire of the Creator and the receiving desire of the creation, which is what you are. You must feel His receiving the desire, feel how He wants to bestow to you, to assimilate this receiving desire inside of yourself and to please Him.

Mainly, you are experiencing pleasure in the “head”, meaning in the desire you received from Him. So it turns out that there, inside of His desire, you make the calculation, “How can I fulfill him?—at least to the extent of how much you will involve your receiving the desire.” In other words, in your desire you feel the extent, to which you are fulfilling Him, and this is already the garment of the Light of Hassadim.

As a result, we are talking about pleasure of a very different kind.

Question: So how does separation emerge if everything is inside of me?

Answer: The intention lays out the difference between the one and the other. When the urge towards bestowing to the Creator reigns in your “head”, accordingly, pleasures become different as well.

Question: May we compare this with the love towards our own child? Do I give him a cake without even having tasted it?

Answer: No, pleasure passes through you, but now everything is defined by his desire, not yours.

Question: How do I carry out this differentiation inside between me and him?

Answer: In the first stage, we rise above our own desire and only at the second stage are we able to perceive something foreign, making it ours.

In order to please the Host, I must feel His pleasures, feel how much He enjoys the bestowal to me and what pleasure I must receive from Him. I must feel that this pleasure has arrived from Him and is gifted out of love, and not reason.

By the means of this love, He conveys to me the feeling of shame, which now helps me cope with the situation and to understand it in order to build a different relationship. I take His pleasures, I receive them for Him, but I do not make the calculation for the “cake”, but specifically for this bestowal. The “cake” is the lowest level, Nefesh de-Nefesh, and the pleasure, which I give to Him, it is the whole of the NRNHY.

Here is where one should beware not to consider oneself: “Since I am giving pleasure to the Creator, Himself! Just look at how He enjoys me!” It is here, where the main calculation is located, and not in the “cake” itself, which was given to you simply as a means, allowing you to build the connection with all of the worlds. The calculation in the head of Partzuf is directed at the relationships with the Creator.

And that is why you need to know who is the Creator, how He acts, and how to please Him, since His vessels, desires, are infinite. So how to protect oneself in such a situation? Compared to it, the direct pleasures are no more than a spark, which has created the desire, while everything else is conditioned by the greatness of the Giver.
[81523]
From the 4^th part of the Daily Kabbalah Lesson 6/27/12, “Introduction to The Book of Zohar”

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Question: If we create an international institute of integral education with centers in various countries, won’t it enter into conflict with already existing institutions, for example, with science academies?

Answer: No. I think that it must simply be a parallel system of upbringing, because nobody has of yet worked with the upbringing of society and humanity.

In this case, nobody can disturb us in this work: We are not crossing into anyone’s territory; we are not taking anything away from anyone. Basically, this is an absolutely empty space since nobody has ever wished to work on the upbringing of humanity.

What can we say about the adults if we are not even bringing up children? We only give them an education, but not upbringing. So there can be no competition. The first thing that needs to be done is coming out into the wide world with the explanations about the need for upbringing.

The second is the creation of a major international center that could become an example for everyone.

It is not a scientific, research, upbringing, or an educational center, but a whole town, area, or region that would live by the new socio-economic laws, using the economics of sensible consumption, correct interactions between people, and so on.

This would be a very serious step forward. By the way, Baal HaSulam, a great researcher of the integral methodology, wrote about the need to create such a place where people would live in the framework of a new society that would become an example for everyone, where this methodology could be worked on and brought out to the world.

On one hand, this place would be attractive for everyone. While on the other hand, it would provide the possibility of completely developing the integral approach for humanity and for individuals.
[81592]
From a “Talk on Integral Upbringing”, 5/24/12

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Question: In the “Introduction to the Book of Zohar,” Baal HaSualm says that the souls “become worthy of receiving all His goodness, the delight and the pleasure that is in the thought of creation, and along with that will be given strong adhesion.” Why do we do we need the goodness and delight if adhesion with the Creator is much more qualitative and sublime?

Answer: I have vessels, meaning desires in the heart. In these vessels, I receive in order to bestow and by that perform an action of bestowal. Just as the Creator bestows upon me, I bestow upon Him.

But why do I perform the action of to receive in order to bestow? Because I felt shame, a gap between Him and me. This evoked me to bestow in order to bestow, and then also to receive in order to bestow, in order to resemble Him. By acting in order to resemble Him, I fill my vessels with the pleasure of bestowing upon Him and at the same time fulfill the shame, the gap between us, and thus attain adhesion.

Two deficiencies are part of this process:

1. The Creator created deficiency in me to receive and enjoy. I fill it so that He will receive and enjoy.
2. The second deficiency is a result of the shame. I restrict myself and fill my desire with the attainment of the essence of the Creator Himself. I become equal to Him and attain adhesion.

The Creator is depicted to me as a spiritual Partzuf that is made of a “body” and a “head.” Below we become equal to Him in the “bodies,” in His desire to bring goodness to the created beings and my desire to receive pleasure. Above we become equal in the “heads,” which means in the intentions. So the adhesion is actually formed above.
[81612]
From the 4^th part of the Daily Kabbalah Lesson 6/28/12, “Introduction to The Book of Zohar”

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Question: How can I create a daily schedule to reach the property of bestowal sooner?

Answer: Along with all our groups, together with all the friends around the world, whether they are now watching the lesson, working, or sleeping, let’s agree to support each other so that no one forgets that we will reveal the Creator only in unity. All the time, I will be thinking only about how to reveal Him in unity and nothing else.

Our unity will become a means, the desired result of the breaking. Then, in this unity we’ll reveal the Force of bestowal and love, fulfillment and eternal life. Day and night, let me be consumed with the concern that no friend, no person with the point in the heart forgets about the main thing: that only in unity we create the vessel for revealing the Creator. We’re not required to do anything impossible: If together we will by all means think and worry about this, then He will be revealed. It’s in our hands. Agreed?
[81606]
From the 4^th part of the Daily Kabbalah Lesson 6/28/12, “Introduction to The Book of Zohar”

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Question: The integral method is unnatural to human egoism, and for that reason, people try to dodge it. People need proof.

Answer: Proof can be twofold. Either we show a person a good future that truly shines to him from afar if he becomes an integral element of society and reaches harmony and balance with it, or he experiences the suffering that is not far ahead.

At the same time, we need to show people that suffering is necessary only so that one will realize the need to develop socially. In essence, these are the only two forces of development: suffering that pushes us from behind and benevolent aspiration ahead. That’s it!
[81440]
From a “Talk on Integral Upbringing” 5/24/12

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Question: On one hand, the phenomenon of world wars includes horrible suffering and millions of dead or bereaved people, but on the other hand, they lead to a new degree, a leap in the development of sciences and psychology in particular.

Answer: This is natural. Suffering reveals previously hidden resources in society and in individuals. Thus, completely new systems of interaction and revelations of individuality have begun to come about that are then immediately examined by scientists.

In addition, we need to view wars not only as a system of destruction and conquest, but also as a revelation of an enormous explosive charge of suffering that condenses time. After all, if in one’s everyday life a person exists on a tiny flame of development so to speak, let’s say that over the course of five years of war, a huge leap occurs not only technologically, but also in the relationships between people.

Everything changes: a person’s view of the world, social relationships, and the government. We can say that the war itself is a result of a need for a rapid advancement of society, although certainly it is a dramatic event. However, this is precisely why a need arises for it.

If society develops normally at the speed where people will be connected harmoniously to each other and the outside world, nature, then, of course there no longer will be a need for such periods when the development of society occurs through a leap experienced as tremendous suffering. However, if this will not be achieved, the state that we are in right now may lead to war.
[81434]
From a “Talk on Integral Upbringing” 5/24/12

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Question: How can I see the current situation as unbearable in order to yearn for the next state?

Answer: You need the Light for that. Don’t we sometimes feel that we cannot stand ourselves? Don’t we torture ourselves when we see that we are wasting our lives by using everyone for our own benefit? Don’t we condemn ourselves for wanting to rest and for looking down on everyone?

However, we cannot bring all these feelings together. The problem is that a person thinks that he can do something by himself. A person is successful and is very lucky if he understands that without the Light, he can do nothing.

A person should not search himself, but, on the contrary, he should say, as it is written, “Go and tell the craftsman that made me.” Let the Light correct you; this is the only option.

The Creator wants to evoke you and spur you on to contact Him by every bad feeling he sends you. This is the reason He created evil: so that we will use the Torah, the Light, as a “spice,” as a means for correction.

So any bad thing that happens to you gives you a chance to turn to the Creator. However, if you don’t turn to Him, if you look for help elsewhere, this is called “other gods,” as if it weren’t Him who sent you these troubles.

This is where the group comes in, in creating a consolidated perspective, a clear understanding that everything we receive is from the Creator. The moment we feel a flaw or a defect, we must turn to Him. If this is the general approach, then I will certainly not forget this.

We forget these simple facts in our spiritual work because we don’t make sure that it should be the common, general protocol, the general atmosphere in the group. If we didn’t, we wouldn’t waste our time.

Question: However, I turn to the Creator not so that He will solve my corporeal problems, but so that He will help me demand a greater connection since the connection is the solution.

Answer: Yes, the solution is indeed in the connection among us. The Creator sends you a problem in such a way and on such a level that you will identify it as a problem.

If he sent you a problem in its true form, as lack of bestowal upon the friends or lack of love, then at that moment you wouldn’t feel sorry about it. So, instead, he presents it differently to you.

You didn’t exert yourself as you should have in working on the connection among us, and this corruption is depicted to you as a totally different external problem such as a flat tire, for example. You come out in the morning and see that you have a flat tire, so you curse life and the Creator, and change the tire with the spare tire if you have one.

Thus, the real problem takes on a different form that enables you to feel sorrow and pain. Now, besides the necessary external actions, your work is to understand that the Creator has called you since you are not connected to the friends and do not reveal the Light. Otherwise, what do you need troubles for?

Question: So, how can I turn to the Creator now? After all, the Creator is a force, the law of nature; it is useless to pray to Him and to ask from Him.

Answer: “Praying” doesn’t mean to ask something from Him the way we see it. By praying, I discover a deficiency within me and a need for the Light so that it will come and influence me. Praying means to discover a deficiency that is aimed at correction, at the right filling, by the force of bestowal, by the Light. It is the attribute of bestowal by which I want to be filled. This is called praying.

However, I never discover such a deficiency. Instead, I feel that I lack something. How is it possible to turn the egoistic deficiency, the fact that I lack something, into a deficiency for the attribute of bestowal? This is our internal work called “God’s work.” When, together, with the friends, I switch from a corporeal deficiency for my self-benefit to a spiritual deficiency for the attribute of bestowal, I summon the Light that Reforms, and my desire is fulfilled.
[81454]
From the 4^th part of the Daily Kabbalah Lesson 6/26/12, “Introduction to The Book of Zohar”

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Question: I have heard many times that you treat such directions as, for example, New Age, as a deviation from the correct path.

Answer: It is a search! In no way do I disregard it! Humanity is in constant search, and these deviations from the straight path are necessary like for a missile that is flying to its target: It needs to deflect to pinpoint its exact path.

That is why I believe that there is a place for all methods and practices that have emerged in the middle of the last century. They have led to the point that today, a person is at a complete dead end. Otherwise, he would have hoped for something. So all these techniques, philosophies, New Age, and various sects have done their work.
[81504]
From a “Talk on Integral Upbringing” 5/24/12

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Question: There is official science and all sorts of other trends like New Age, psychedelic practices, shamanism, and so on. Science is supported by governments, but doesn’t interest the masses. Only a small group of people work in the field of science, “cooking” in the same pot, whereas millions of people are involved in the other practices. What can we do to prevent a similar rift when teaching the integral method so that not only scientists, but regular people with their interests, connect to this process?

Answer: I think that this is possible because both groups, the scientists and the so-called “shamanists,” have reached a dead end.

Of course, both boast great armies of followers who make money, careers, power, and fame in their respective fields. The same is true for philosophers. Philosophy has long outlived itself, and yet philosophy faculties continue to exist and thrive, defend dissertations, and issue academic degrees.

Generally speaking, all of them can be connected to integral education. We need to try to address all of them individually, in a way that’s convenient for them, and explain where evolution is taking humankind, the kind of society we find ourselves in. Society is integral, while man is individual. The opposition between man and society begets the crisis, which can lead us to highly undesirable consequences, and this needs to be explained to everybody: philosophers, psychologists, and shamanists alike.

Somewhat detached from all this are religious figures for whom it is taboo to keep contact with just about anyone. However, I think even they gradually will connect to the integral movement because the same theories of unity lie at the foundation of all religions, and this doesn’t contradict their worldview. At the very least, they will not be able to openly oppose the integral method.

Therefore, the first step is disseminating to people in all trends the knowledge of where we’ve come to. That’s on the one hand. On the other hand, we must independently develop a massive international institute where we can train people to explain and disseminate this idea, this method, throughout all the layers of the population, from small children to the very elderly.
[81494]
From a “Talk on Integral Upbringing” 5/24/12

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