Question: The Creator wants us to be an example for the whole world so we could develop the method and be the transitional link. What changes do we have to make in our desire to attain what we read about in the books of Kabbalists and to really become an example for everyone?

Answer: First of all, we must be the “head.” The letters of the word “Israel” (ישראל) decompose into the expression “my head” (לי ראש). We must check what is happening in the world, what is the Creator’s will, and how we can become an “adapter,” connecting His plans and desires with the world, as well as how to bring the world closer to realization. Let the Creator determine the new state of the world while the world moves forward in order to desire to take on this state. For that I have to be in the middle as an intermediary, mentor, educator, assistant.

That is our work. All that is incumbent upon Israel is to give an example, to “play” with the world, helping it to acquire the right form, to explain what is happening, to speak about the reasons for the troubles. After all, in the spiritual sense, people are “little children,” and we must patiently take care of their development, becoming imbued with their worries.

In the past I was far from this and did not understand why I need a connection with all of humanity. Throughout my entire life in the past, I supposed that I would be closed off in the scientific environment that I liked while providing all of the material necessities for myself. I wanted to attain, understand, and weave together the picture of reality, and I was not planning to lower my gaze to what lies below that level. Why does a researcher of the universe need all those who are merely confused about this question or who don’t care about it at all? This was my position.

However, afterwards I departed from the prideful egoistic scorn towards those around me and reached the opposite position where I am willing to constantly “change their diapers.” After all, everything depends on the realization of the importance, and on the spiritual path it becomes apparent that this is our work, that this is how we facilitate the correction of the world and give pleasure to the Creator.

There is no work higher than this one. It is not an accident that it is written that a person who plows his field to feed the hungry carries out the priests’ spiritual work. We simply do not understand what the task of the Kohanim is. Beneath the external “magnificence,” something completely different is concealed – care for those who are small. In a family, the children are the most important ones and everything revolves around them. That is how we should act as well. This is called “the kingdom of priests” where we don’t have anything else besides this work. We create the correspondence between the Creator and the creatures, adapting their desires to His revelation.

Question: What are we missing for that now?

Answer: We need many qualified people. All of our friends must go through courses for teachers and organizers. We have the resources and we have to realize them more and more, wider, deeper, and higher. We need massive work on education, which will require the efforts of everyone without exception. And then, once we are ready, we have to think about how to come out to a wide audience.

We will have to do this immediately, and we are already lagging behind. It’s a shame that not everyone hears me. This makes me afraid about what might happen in the country in the near future. After all, everything in the world is rigidly interconnected and only we are able to “sweeten” what is happening with our work.
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From the 4th part of the Daily Kabbalah Lesson 6/13/12, Arvut

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Question: How do I work with the group in order to clarify correctly everything that happens with me?

Answer: First, try to connect with the friends. Leave the clarifications for now; you don’t have the right tools to clarify things. First you have to acquire the means, a spiritual vessel with which you can clarify what is happening. At the moment your attitude to life is distorted.

Today you have to build a new vessel in the group since the clarification and actually everything depends on the mutual relationship a person has with the environment.

Question: We are trying to do it in the workshops. How can we correctly clarify the questions that you are presenting?

Answer: You have to want to connect on the basis of my questions. The question itself isn’t as important as everything you are saying in the discussions. The words are necessary so that we will rise above them and constantly think about how to connect with the friends. No matter what nonsense the friend may say, I rise above it wanting to connect with him. I have to see the friends as the greatest in our generation, and on the other hand, I bestow upon them my part of the general bestowal.

The work takes place on two levels: below—hatred and coarseness, and above—love and purity. If these two things exist, it is already a certain type of vessel. If you attain such a great gap between coarseness and purity then the Light, the Creator, is revealed.

Until then, you constantly work in workshops, in connections and in studying in order to attain this gap, which for us is the goal called “Mount Sinai.”

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Question: The Torah describes Egypt as a country of abundance for our ego. Where today is this “Egypt” with all its abundance?

Answer: Indeed, the sons of Israel cried in the desert for that rich food they ate in Egypt. That land was like an overflowing cup. After all, “Nile” is a name for the Light of Hochma, which fills the egoistic desire fully.

In this manner, Egypt offered material abundance, and moreover, rewarded the sons of Israel, the people going along the spiritual path, with the Land of Goshen, the richest of its territories where one could live in prosperity. It is no coincidence that they multiplied in Egypt since egoistic desire lives in bliss and fattens there.

But the problem is that one day a “new king” rises over Egypt and suddenly I discover that egoism reigns over me, and its power is my yoke. And it is then that the sons of Israel cried out from their work: “Take away all this abundance, I don’t want it, for me, this isn’t life. What do I get from all these fortunes if I’m sinking into despair and helplessness and don’t know what I live for?” One would think, just forget about it and enjoy. But no, I cannot. And it’s not that I’m not trying: I simply can’t, and that’s that.

And this is the “new King of Egypt” that now reigns over me and shows me that my life is bad. In this way Pharaoh brings the sons of Israel closer to the Creator. They themselves cannot move a single step, but Pharaoh causes them to feel empty, to despair of life with all its fortunes. They build the cities of Pithom and Ramses; in other words, they try to succeed by working in an egoistic desire: a new car, an exotic vacation, and so on. But the result is an even greater void of emptiness. It gives nothing to the “sons of Israel” inside me.

If a few hundred years ago you gave to a common person what the poor have today, to him it would’ve seemed as wealth: You have a place to live and sleep, you have a table and a chair, you have bread and some food in the refrigerator, you’re not dying of hunger and can at least somehow feed yourself. However, the egoistic desire grew and now does not feel satisfaction from material things. Instead, it ends up in “Egypt,” in spiritual need. It’s no coincidence that in the prosperous Scandinavian countries there’s such a high rate of suicide, while in Africa, people die of starvation but they don’t try to kill themselves.

Thus, Egypt is abundance over which reigns a growing feeling of emptiness. This is exactly what is happening with our world. In essence, the world is moving towards exodus from Egypt, since it no longer needs this Pharaoh who brings misfortune, with whom it is impossible to cope, and who brings one into despair and helplessness. Seemingly, everything is in abundance, but we feel helpless in the face of modern problems. As a result, people are ready to exit Egypt, even though they don’t understand what they’re exiting and where they’re going.

In the same way, the people of Israel weren’t aware of what was happening and screamed to Moses “Where are you dragging us? What are you plotting against the Pharaoh? Why do you force us to run away through all this misfortune?” They didn’t want this escape at all, but Moses and Aaron, that is, the Cohens, arranged it for them from above.
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From the 4^th part of the Daily Kabbalah Lesson 6/11/12, “The Arvut (Mutual Guarantee)”

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Question: From Baal HaSulam’s article from the book Shamati, “What Is the Day of the Lord and the Night of the Lord in the Work,” please clarify what are “the day of the Lord and the night of the Lord” as opposed to our days and nights?

Answer: It is said, wherefore would ye have the day of the Lord? It is darkness, and not light. The question is: What is the day of the Lord? If one strives to achieve similarity of properties with the Creator, then the day of the Lord is a state in which one is able to bestow. It’s not about fulfilling one’s desires, but rather a state that is contrary to a fulfilled desire when one demands only one thing: to obtain the quality of bestowal, the property of faith above reason.

In other words, within constantly changing desires, one senses darkness and doesn’t want the Light to shine in them because it would mean that one is in a state called “within reason.” The Creator wants us to obtain a new nature, which will allow us to feel that only when we rise above the sensation of the darkness can we actually learn to bestow to Him.

What can we bestow? Only our aspiration! This is the point at which we start to thank the Creator for making us egoists by granting us huge individual desires that we can play with and in doing so, learn to go against them. It’s as if the Creator wants to fill our egoistic desires and we are afraid to receive from Him. This is how we rise above our desires; this process gives us a chance to get a “gift,” help, from the Creator, which in its turn enables us to realize that the power of our counteraction plays the role of actual help. It’s our tangible bestowal to the Creator.

Our plea is never genuine, since the desires that emerge in us are completely egoistic. Therefore, even if we pray to acquire the quality of bestowal, our actions still originate in the corrupt desire to receive, the desire that we bear inside of ourselves, the desire to get “for our own sake.” That’s why our demands are not authentic and are called “miskhak,” a game.

On the other hand, the Creator also plays with us, as it is said He sports (plays) with Leviathan. It means that the purpose, which is the connection of the Creator with the creatures, is only in sport (game); it is not a matter of a desire and a need. Consequently, it becomes possible to plead and demand for Him to grant us the quality of bestowal in a “non-serious” manner, thus bringing His and our seriousness into equivalence. It promotes our similarity with Him, equivalence of form.

All we have to ask is, that in the constant Light of the Creator, to flow above our internal conditions that occur because of the Reshimot. There is nothing to ask for except “drifting” above the Reshimot as if we were floating on waves, above any desires that emerge in us and all the properties that we have. We should strive to rise above them in order to be able to bestow to the Creator.

This is the only thing we can give to Him; there is nothing else that we can bestow.  If we don’t receive the power of bestowal from Him, we won’t be able to generate this property on our own.

If one were to be told that formal knowledge would be his profit from engaging in Torah and Mitzvot, (instead of self-gratification) one would say, “I consider it darkness, not light,” since this knowledge brings one to darkness.
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Question: Where does faith above reason come from to us?

Answer: Everything comes from above, and the only thing that depends on a person is how much he can rise above his sensations in order to achieve understanding, clarity, unification and connection.

This awakening can take place through suffering, which is called “in due time” (Beito). But if a person receives this awakening from the group, it is called “acceleration of time” (Ahishena).

If a person awakens through blows, then he goes through all of these states again from the very beginning. But if the awakening comes from the group, it already includes the screen and Reflected Light. That’s because by becoming included in the group, he already carried out his work, made efforts, and attracted the Reflected Light to himself.

There are four phases of HaVaYaH which a person carries out himself, and therefore the path of Light and the path of suffering are two completely opposite paths, like Direct and Reflected Light.

“Acceleration of time” is when we become included in the group, which instantly begins building the right instruments or desires in us for understanding the Creator. Whereas the natural path, “in due time” merely lays the preliminary conditions in us to begin this process. There is a huge difference between the two.

After all, by receiving suffering, I have to repeat everything over and over again in order to understand where the suffering is coming from and why. This is an extremely drawn out process. I only run from one place to another as I receive the blows, but I do not advance as this does not give me understanding. And only after many blows and suffering like this do I finally begin to see their purposefulness and causality. Then I already begin to understand that apparently, they are coming to me in order to teach me.

People often come to me asking, “Why was I the one to receive this punishment from above?” This is called the path of suffering.
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From the 1st part of the Daily Kabbalah Lesson 6/12/12, Shamati #121

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Question: What do I need to do in order for the Light to hear me: scream, cry?

Answer: It doesn’t matter how your request will be expressed outwardly, whether you’ll be dancing or crying, screaming or being silent. The main thing is for the request to penetrate as deep as possible into the heart. There’s only one way to check: Is your desire directed in a more and more precise way towards connection since only through connection can you come closer to the Light?

If the Light doesn’t respond to your request, it means that you don’t yet have the desire. Desire in the heart; this is a request toward the Light. If you develop the desire within you, then the Light will begin to influence and fulfill it.

It is said that every person is constantly praying; the Light affects every desire that arises in our heart. After all, the Light is at absolute rest, it is a force that fills all of creation, the informational force field in which we’re all submerged like in an ocean of water. And the moment some desire appears in me, it affects the Light.

But the fact is that there are desires that don’t go in the same direction with Him. And the Light still works on them because it affects everything—it is an immutable law, like in physics. But because these desires don’t correspond to the Light, the Light develops them in a negative form until a person discovers that he or she feels bad. Then he begins to look for a cause and finds out that he was moving in the wrong direction and he needs to change his desires. This is called the path of suffering.

Alternatively, I can proactively use the method, which explains what one must ask in order to correspond to the Light from the very beginning. To do this I join a group, which encourages me, fueling my desire. None of us wants to unite, but when we all talk about the importance of connection, then eventually everyone will want it. After all, it is a law of nature; we are impressed by our environment.

So I choose such an environment that infuses me with the right thoughts and desires, that constantly talks about the benefits of unification and the great achievements that are possible through it. And then I see that I simply cannot do without connection to others, and I begin to desire it.

If everyone works in this correct manner relative to the others and we desire to unite together at least in some way, then the Light begins to affect us and brings us closer to connection. And when it brings us to the very first, smallest connection of our desires, then it becomes revealed in them as the Light of Nefesh. This means that we have begun to live—we were born in the spiritual world. That is, we united together even if for the time being it’s through the weakest initial connection.

Then we continue on from this achieved connection already having some sensation of our state and the ongoing process. Again we begin to ask, now for an even greater connection. The Light affects us more strongly and raises us to the level of Ruach, from the still degree to a vegetative. This means that we can move on our own, we feel some movement in our connections with each other, an ability to do something ourselves. The degree of Ruach means that we weren’t simply born in the spiritual world, but we’re acting and living within it! Ruach (wind) is a vegetative degree and it means the ability to move.

And then we advance even further and reach the animate degree, Neshama (soul). At this point a person ends his cycles of reincarnation. There’s an even higher degree at the end of correction (Gmar Tikkun) when everyone will be corrected and unite together. But for now we need to ascend along the preceding degrees, and this entire advancement only happens in a group, in unity, in order to reveal the Light that will fill the correct bond between us.

In other words, if we achieve the right connection between us, then the feeling of our unity is called a sensation of Light.

Demand it in any way you can, again and again, and each time you’ll receive an impression, clarify Reshimot, and eventually it will happen. The most important thing is to continue. You need to study, participate in the entire life of the group, try to get close to everyone, and then it will come. According to what is written: “I labored and found.”

And if it hasn’t happened yet, it means that for now there’s still an insufficiency, though not of time and actions, but of your inner desire that still has to develop and become perfected. New, more advanced Reshimot still need to appear, which you will realize thanks to your work, and then it will happen.

You can scream and cry, but it won’t help. Only one thing helps: meticulously and persistently, patiently and stubbornly continuing your path.
[80159]
From the 1^st part of the Daily Kabbalah Lesson 6/8/2012, Writings Of Rabash

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Question: There are societies and public institutions: the police, army, schoolteachers, and so on. There is a deviant institution that is not recognized, but it’s there: It’s the criminal world, living by its own laws.

Does the proposed integral system mean building a new institution?

Answer: No. We propose an integral methodology as the inclusion of all these institutions as necessary elements. Let all these institutions, including the criminal, exist if it is needed in society, and through it, society will clean, protect, or, conversely, change itself. Whatever exists in society, there is a place for—everything. There are cops and robbers. One cannot be without the other.

By the way, the teaching of integral education is successfully carried out in prisons in the United States. Prison authorities are quite happy about this; they accept all our materials and write grateful letters. Imagine receiving a thank-you letter from the warden of a 5000-inmate prison!

Prison management sees inmates gradually become men, not beasts. Typically, people in prisons become brutalized. In a few weeks, the conditions there can make any normal person the same as everyone else there because the environment affects everyone. And here a miracle occurs: The situation suddenly becomes steady, comfortable, and easy. Violence and all kinds of problems disappear.

Therefore, we want to enter into all sectors of society. We are not interested in whether you are a thief or a police officer. We are interested that you pass a course in integral education and become different in your “institution,” in your community. Thus, all the structures from legitimate to criminal will begin to change.

We don’t tell them how to change the institutions. The whole environment will change through the changes within people. Just as human egoism created all kinds of institutions, from legal to criminal, its integral egoism will change all that.
[80131]
From a “Talk on Integral Upbringing” 5/20/12

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Question: My exertion belongs to corporeal life and not to spiritual life. How can I ask the Light to change that?

Answer: Our desires change if we yearn for connection; we reach bestowal, and through bestowal, we reach the revelation of the Creator in order to bring Him contentment since it is He who wants to be revealed to us and not that we want to reveal Him by ourselves out of curiosity. It’s only possible to change something in us when the Light changes us. All the work is done through the Light; all the changes in us are performed from Above according to our request. But in order to reach the Light, to come in contact with it, to pass on our request and our deficiency to it so that it will be accepted, we have to operate through the group. In order to do that, our deficiency must be dressed in the intention to bestow.

We shouldn’t try to change or limit our desires forcefully; nothing will help except a prayer, a demand for the Light that Reforms. We have to put all our heart into this prayer. You won’t be more spiritual if you stop eating, breathing, or enjoying life; you won’t change your attributes by that.

The point is not to change mechanical actions that are performed by the arms or legs and not to use high language, but to change our inner attributes, which only the Light that created them can do. Therefore, we only have to know how to demand these changes! This is possible only if we get together and build a collective desire in the group through which we can turn to the Light with a demand.

The demand that is formed within this collective desire is the one that will be accepted. After all, the Light is in absolute rest, and to the extent that we reach an equivalence of form with It, we summon its action. It depends on the intensity by which we demand it in the group.

This force is abundant, but everything depends on us, the users. The user must include many foreign and strange desires of the friends in the group, which until now weren’t connected by anything. However, they are ready to connect in order to attain the upper one and so their attempts to connect are perceived as a demand from the upper one to connect them.

It turns out that our only request is in connection, and thanks to the connection all our attributes will be corrected. You can’t decide to be a little more generous or more of a saver. You don’t understand which attributes you need. Ask for one thing only—to connect with the friends into one collective desire so that all your attributes will be corrected in this connection. This is the only thing you can ask for and this is the only request that is answered and for which there is a correction.
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From the 1^st part of the Daily Kabbalah Lesson 6/08/12, Writings of Rabash

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Question: What is a reincarnation?

Answer: I am in the desire to receive and discover the shattered Reshimot (reminiscences), which means I feel that my connection with the environment and the Creator are shattered. So I make efforts to connect with the environment in order to become a suitable vessel for the Creator, for the Light.

Suppose by working above my shattered desire, I asked and attained the influence of the Light that corrected my connection with the shattered vessels that are near me, and we connected and attained a greater compatibility to the Light. Now the vessel that has been corrected by me is filled with the Light of Nefesh. Thus I have fulfilled the shattered desire that was revealed to me. This means that I have lived one lifetime and have performed a correction.

Now the next level is revealed to me. The previous desire dies, I don’t need it anymore. The Light that comes out of the previous spiritual Partzuf and is revealed in the next Reshimo is greater and more advanced. This means that it’s even more shattered! But with the experience I have from the previous life, I already know how to correct it. Therefore, I continue to advance and to correct myself.

I have to connect the shattered vessels that are even more opposite from one another and I have to ask the Light to connect us. Thus one life passes after another until I reach my complete correction. At that time, the shattered Reshimot cease to be evoked and revealed since I have corrected the whole shattering, meaning that I have been through all my lives. These lives have nothing to do with our corporeal body that lives like an animal. It’s only similar to an animal since our life symbolizes the advancement of the desire to receive.

In contrast to inanimate, vegetative, and animate nature, we are special animals in which the desire to receive constantly changes and eventually reaches a dead end, which we feel today. We suddenly realize that it isn’t a life and that we don’t understand where we are headed. The sufferings oblige us to start asking about the meaning of life, about its purpose and root. In the desire that develops on the inanimate, vegetative, and animate levels, there is already a beginning of a new yearning that obliges us to ask about what there is on the level above me.
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From the 1^st part of the Daily Kabbalah Lesson 6/08/12, Writings of Rabash

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Question: People are generally not interested in receiving information about forms of interaction, introspection, and development in self-actualization until their life becomes unbearable. Only then do they come to specialists and are willing to engage in internal work.

Does it mean that without the “I can’t live like this” scenario, it’s impossible to convey to people information about the integral method?

Answer: I believe that we must first do massive work with the people through different cinematographic, theatrical, and Internet-based campaigns, which would clearly demonstrate to people those events that, like in the movie, are happening to others, and how they can be solved.

We must show them examples, involve them in this, and through such productions, make them active participants, sympathetic and really involved in these transformations. We need to show them how all of this transpires through the example of the hero of some production, movie, or novel. But they must be serious works, such as Pelevin’s. I think that in this manner, we can create a demand for the integral method. It seems to me that this should precede everything else when it comes to the general population.

If we’re talking about specific people, representatives of culture and science, then we need to try to clothe it in the format and knowledge of whatever they are doing. For people like that, we need to disseminate materials about connection, the human influence on the world, and how it is realized linearly and globally, integrally, what the difference between the two is, and so on. We also have a big problem with children. If we show how integral upbringing transforms a child, we, in fact, create a human being of him or her, and then it would be a shining example for the parents.

There’s a very good example of that in our country. Here in Israel, by the way, a principal can do whatever they want within the framework of the school. He or she is given unlimited power, and they can introduce new disciplines. When school principals learn about our methodology, they agree to implement it because they feel and understand that it should give positive results, at the very least with regard to discipline in the classroom, reduction of violence, and various problems among children.

If they agree, then we put forth a condition that first, the teachers need to master the integral method. We come to the school one or two times a week and conduct courses on integral education and upbringing. Thus, before educating the children, the teachers themselves learn this methodology, and on themselves experience this whole transformation.

Gradually, teachers become our associates, colleagues, and partners, although in general, they are always characterized by conservatism and initially don’t understand the essence of integral methodology. But when they gradually become imbued with it, then they feel how much they benefit from the fact that they can enter a classroom without fear, that a friendly atmosphere during the lesson becomes a normal phenomenon, that academic achievement increases, and children listen to and receive from each other since a lesson is carried out as a conversation between them.

When children share their knowledge with each other, they absorb it much better than when receiving information from the teachers. This, essentially, is how old schools were arranged; children simply discussed all the problems amongst themselves and through that revealed and enriched knowledge.

A very interesting thing happens here. Once you attract the teachers to our side and work with them for some time on integral upbringing, like with children in a circle, they begin to feel for themselves how much the teaching staff has changed, how different the atmosphere in the staff room is, as well as their relationship with the management of the school. They begin to feel that there really is something revolutionary here, something completely new. And then we tell them that it isn’t enough to work with children on this methodology only in the school, they need to feel the same environment at home, that is, we need to work with the parents as well.

Then, during meetings with parents, the teachers start to convince parents that the new methodology is needed to ensure that their children, the most precious thing they have, would become real, new people, good and kind, able to understand the world correctly, interactive in the classroom completing school successfully, receiving good grades, and there wouldn’t be violence, drugs, and all else that unfortunately goes on in schools.  Horrible things occur there, and we only know a small part of it. That pressure, that environment to which our kids are subjected, this is the most salient and vivid manifestation of the most negative human traits.

When we tell parents that for this purpose it’s necessary to create a slightly different atmosphere at home, they agree immediately, especially women. This is enough because a woman “presides” over the household, while a man, as we all know, exerts very little influence on everything that happens in a family. In this manner, we begin to attract mothers to the integral methodology, and eventually encompass essentially the whole population.

Through women, through children’s success, this spreads as if in an open field. Everyone else immediately begins to see, hear, and feel. The chain from a school principal to the parents—this already is an enormous amount of people who become included in re-education.

This should definitely be taken into account.
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From a “Talk on Integral Upbringing” 5/20/12

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