Baal HaSulam, “A Speech for the Completion of The Zohar“: Throughout the generations those who ascended and were rewarded with Dvekut were few, but in the generation of the Messiah, everyone can reach Dvekut and attainment.

The restrictive conditions throughout history in every generation, in every state and circumstances where Kabbalists lived, didn’t allow them to reach the end of correction, and so their attainment and revelations were not complete.

The one exception in history is the case of Rabbi Shimon and his students. This small group was especially allowed to reveal all of reality, the process, and the goal so that they would pass these basics from the beginning of the exile, from the state before the destruction of the second Temple, from the corrected Israel to the nation of Israel that is totally corrupt and dispersed. Thus we will be able to get back on the path that will lead us to the good state.

So in every generation, there were only certain individuals who attained the spiritual world, while in our generation anyone can. There are no limitations from above and everything depends on a person’s ability to connect to the friends. The individual is powerless and incapable of anything, but he can connect with the friends in the group and thus reach the goal.
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From the 4^th part of the Daily Kabbalah Lesson 12/19/13, Writings of Baal HaSulam

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The soul is the one and only vessel (Kli) in which we feel ourselves as a single whole. In the spiritual world nobody feels himself separately because we all feel the unity, feel the sum result of the connection.

In that we lose ourselves individually, each one of us finds himself specifically in total unity, and this is an indescribable feeling. There is no need to fear losing yourself, for we acquire an eternal and perfect existence here and not a miserable, egoistic, temporal, and wasted existence.

And besides this, from the eternal, glorious and infinite world, we see our cocoon and those people who still exist within it, as in a dream, like blind people trying to exploit everyone to their own detriment and not understanding it. Each one wants to pull the blanket over himself and thinks that with this he will get something good, but in the end all of his attempts only bring suffering.

So how is it possible to come out from this cocoon? We do so only by way of the group. In what way is it possible to begin to do something within it? For this a very interesting state is given to us, existence in bodies. Therefore our inner feeling can be both within the cocoon, in our egoistic body, and outside of the cocoon, outside of our body, in an altruistic state.

People who already exist with their feelings outside of the egoistic cocoon still can live physically in our world because our body has no connection to the spiritual world. This is simply some physiological entity, an imaginary component that is portrayed for us as existing, but essentially this entity is completely imaginary and doesn’t exist. Physicists have also already spoken about this, not just Kabbalists; science is gradually approaching this fact.

In other words, the Kabbalists can exist simultaneously in the upper world in a spiritual form and in the material world within the physical body, returning to the material image that appears in our world to leave their impressions for us, to teach their sensations, perceptions, and experience that they received by going out from our world to the upper world. They tell us how they worked in a group, united with it, learned the fundamentals of the states of the group and with its help gradually passed to the upper world.

We must use their advice, recommendations, and instructions to follow after them as after guides that show the way. So we also call them revolutionaries, pioneers, and we go after them. If not for them, we would not know how to organize in a group in a precise form in our world. But even if the group is organized in the right form, this is still not enough.

Besides this, we must be involved in learning about the upper world and about those laws of reciprocal cooperation of bestowal and absolute love that exist there with bestowal above reception with constant overcoming of our evil inclination. On the other hand, we also must be involved in external dissemination in order to bring all the rest of the parts of the one collective soul after us until we attain complete adherence, coming together, connection, until we attain a state like this that will be completely similar to the Creator in all characteristics.
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From the Moscow Virtual Convention “Unity Without Boundaries” Day Two 12/14/13, Lesson 4

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Question: If there are stages in the development of the human ego, are there stages in the development of the group ego?

Answer: The movement is only forward. There is no other movement, not in nature and not with the person.

So don’t think about the ego and you don’t have to think about the group ego. It’s necessary to yearn only to advance towards group unity. Then in a natural way you will pass this group egoism. Very big problems will appear among you in unifying, in understanding, in general, in how to endure the friend who is next to me, and so forth.

But in any case, the yearning must only be forward. You don’t need to think about “how will we discover our ego as quickly as possible.” You should only think about positive discoveries, not the negative ones.

The fact is that all of Malchut is latent within us, the entire immense ego, the enormous intention for the sake of my beloved self. But we begin to yearn for unity and not in any way for anything else!

When I yearn for the right side all the time, then my ego grows on the left side in a different form parallel to it. And in a manner like this it follows that at the moment I rise to a particular level, immediately a negative intention “for my own sake” appears simultaneously. In the end, I include the negative component within the positive component and thus I create my Kli.

From the positive component I have a “screen” (Masach), and from the negative I have an inner desire that I transform into positive, and in this way I grow all the time.

It’s said: “Everyone who is greater than his friend, his desire is greater.” Therefore my main foundation (1) must be yearning for unity that grows (Σ) all the time. And the ego, that is the intention for myself, will always be secondary (2), and it will not disappear; don’t be concerned about it.

You ask, “How in a group can we discover its entire ego?” You will discover the entire ego of the group when you reach the higher line, the completion of correction. But in spite of it all, you will advance towards this upper line only with the “middle line” in that you always yearn for the right first, only for unity. And the “left line” will inevitably appear in you.

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From the Moscow Virtual Convention “Unity Without Boundaries” Day Two 12/14/13, Lesson 2

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Question: Why is the Surrounding Light attracted when I give friends gifts?

Answer: Because I give a present to a friend not because I want to deceive him, entice him, and obtain some simple earthly benefit from him, but only for the sake of the spiritual goal.

The point in the heart is important to me, and I work from that point on his desire to receive to fulfill his desire to receive; that is, I give him a gift. But I do it because it is important for me to attain the Creator; He is the root cause of everything (No. 1).  For this, I operate my ego (No. 2) and give a present to my friend’s ego (No. 3).

I can influence his ego with a gift, but I influence his point in the heart by the Light that Reforms (No. 4). I cannot influence his point in the heart; it is a spark from above, a part of divinity from above. But the Surrounding Light does influence it because starting with my first action I made this calculation that attaining the Creator is more important to me than pleasing my egoism. That’s why I do all these steps even though I would gladly remain lying on the couch and doing nothing.

My friend begins to wonder: Why am I doing this for him? If we study together, I could tell him directly that the intention of the gift is for our spiritual advancement, that I bring him the gift to buy a friend, and with his help to reveal the Creator. And when the friend is awakened by my words, my gifts, and the Surrounding Light, he will also make the calculation that it is most important to attain the Creator (No. 5).

After many such gifts (one is not enough), I “buy” the friend. In ordinary life, without the addition of the importance of the Creator, we just “bribe” a person and his egoism through giving him presents. As a result, he begins to show me favor too, to help me, as usual: “You give to me, I’ll give to you.” Or we have common interests and we help each other realize our egoistic desires: go fishing or play soccer together.

However, this scheme is very special because I, through the Creator, begin to start influencing the friend, his point in the heart. From this, his point in the heart is awakened and he is compelled to do the same actions toward me. He must do so! From his point in the heart, his egoism is influenced (No. 6), and, with it, he gives me gifts (No. 7). It turns out that he performs the same cycle of actions toward me.

Since we both work in such “cycles,” we bring our points in the heart closer together. They begin to work on the same wavelength so closely that they are as if under one blanket (No. 8). And then, due to the Surrounding Light, the “blanket” turns into a screen (Masach) (No. 9).

It is an inexorable law. A man can cry for a thousand years, but until he has fulfilled the laws, it will not work. If the requirements of the law are fulfilled, then success is guaranteed. It is called: “The law is fixed and cannot be violated.”

We need to understand that we exist within nature in its system of laws. We only need to learn these laws thoroughly and find out where we have made omissions until we obtain the desired result.
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From the Preparation for the Daily Kabbalah Lesson 12/11/13

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The work of the spiritual teacher is called a “mantle” (robe of the high priest). Baal HaSulam says in letter 26: This is why this work is generally called “a mantle,” as it is an overcoat, “beyond” human conception,” since the teacher dresses his pupil in it. “And in which there is a combination, as in the edges of the Kli, which is the place where the filth is collected. This means the ego.

During the training period, he is in a state of “to and fro,” as are all those who seek the opening. This means the exit to the next level. And in the last moment of the march when he is close to the opening, but he doesn’t know that, since the opening suddenly opens up at the last moment. When a person completes the left and the right lines and the only thing left for him to do is to create the middle line, this opening opens up.

But if he hasn’t done so yet, then when he approaches the opening, then, of all times, he grows weary and turns back. This is called Zahav (the golden), from the words Ze Hav (give me this), which means from the doubts: What for? Why? This vessel of gold is the most precious of all the other vessels, but it’s built out of the disappointments and the disrespect of everything that we go through. For the movement is done through the craving and the longing for Dvekut (adhesion) with Him, which is built gradually by such maneuvers, when a person almost reaches the opening itself, but doesn’t see it. And it is this place that he is repulsed by since there is the greatest filth, and so a person turns back.

He is also called “a bell” (Paamon) because he doesn’t have the strength to open and he turns back, thus spending his time going to and fro (Paama) again,  time and time again, looking for the opening.

Also, he is called Rimon (pomegranate) because the Romemut (sublime, exaltedness) of above the intellect surrounds him from all sides. This is the place where the greatest filth has been accumulated and a person cannot overcome it or leap above it if he doesn’t work in exaltedness, above the intellect. Hence, again he is called Rimon for otherwise he would fall entirely. The only way to go through this is with our eyes closed, in exaltedness, above reason, by the power that one receives from the teacher, from the friends, and from the books.
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From the 1^st part of the Daily Kabbalah Lesson 12/13/13, Writings of Baal HaSulam

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Question: How can we defeat the Klipa of Canaan?

Answer: The Klipa of Canaan is the disrespect one feels towards the means for his spiritual advancement. It is revealed after a person decides to start the spiritual work and to come out of Babylon, which means of the general ego. This ego is revealed in the meantime as a person’s personal ego.

The ego is defined as the force of repulsion one feels towards the friends in the group that yearns for unity and mutual guarantee. When we begin to work on unity, the repulsion that I feel towards every friend is called my ego. This is already the ego of a person who works on himself.

But the first ego that was revealed in Babylon is a personal, individual ego that I feel I must exit. I feel bad and uncomfortable. I am not sure that it is the ego yet, but I simply want to exit the shattering, the shattered life in which nothing works out. I feel confused. The tower of Babel symbolizes the initial clarifications when we realize that if we connect we will feel good, just like in integral education.

The Klipa of Canaan is the egoistic force that appears in a person in the form of disrespect towards the spiritual work, the teacher, and the group. He is ready to connect to the Creator only: This is his goal. He wants to continue working individually, by himself, and doesn’t need the group. He even sees the teacher as a mere source of information.

This is all our work. Everything starts from Joseph who is the most important figure, which means the attribute that collects (Osef) everyone to this point. Neither the friends, the group, or the teacher demand respect or need any special treatment. It is only needed in order to focus us correctly on the attainment of the Creator like an elite military unit that operates according to this principle, according to these values.

Everyone should understand that no matter how much he lies to himself, the greatness of the Creator and the goal cannot be greater than the means, which are the teacher, the group, and the study.
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From the Preparation to the Daily Kabbalah Lesson 12/16/13

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Question: I have no desire to simplify the wisdom of Kabbalah for the framework of distribution to the masses. I want to be involved with a dry methodical science and to pass it on in a form like this. This concerns me very much. With what could this be connected?

Answer: This is due to the fact that you don’t understand how much the wisdom of Kabbalah is a practical science. All of the calculations and sketches are good only when you see clear and precise actions behind them: How humanity will ascend to the level of the Creator, reveal himself to the next world, to the next dimension, for itself.

When this truly will begin to be shown to you practically, and the wisdom of Kabbalah is an absolutely practical science, then you won’t have any contradictions and opposition between it and the work with the masses. This is work, just like taking care of a newborn, when you feed it and clean up after it, feed it and clean up after it all the time. And you do so for many months, until it becomes a small person.

Initially this work seems to you to be miserable, unpleasant, repulsive, and even unnecessary. But this will pass.

To the degree that you yourself enter into the science of Kabbalah, you will feel more and more how much it is impossible to advance forward without attainment, and all this calculation will be empty, it will not replace discovery of the upper world. The upper world can be discovered only when you act in mutual participation with the friends and through them with the Creator, and simultaneously descend with this down to the masses of society.
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From the Moscow Virtual Convention “Unity Without Boundaries” Day One 12/13/13, Lesson 1

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Baal HaSulam, “Igrot” (Letters), Letter 43: …Our sages have already said, “The fear of your teacher is as the fear of heaven.” This, therefore, will be the measure of exaltedness that such a man obtains by his sanctity, for his exaltedness will by no means exceed the exaltedness of his Rav.

…I have already said and elaborated that the biggest Masach (screen) is in the work in the children of the land of Israel, since the domination of the Canaan Klipa is in this place, and each one is as low as the ground, his friend is even lower than the ground, and many others like him.

…Allegorically, you can say the words of our sages about the verse, “Leave Me and keep My law”—“I wish they would leave me,” mean that they were proud of the exaltedness. And although “He and I cannot dwell in the same place,” still, “Keep My law,” be attached to a genuine righteous with proper faith in the wise. Then there is hope that the righteous will reform you and will sentence them to a scale of merit as is appropriate for the presence of the Creator. What could come out of their humility and lowness so the Creator will not move His abode from them if they have no genuine righteous to guide them in His law and prayer, and lead them to a place of Torah and wisdom?

In this world, we are given the people who can become our friends so that we join them and study together about how to exit ourselves and rise by faith above reason, that is, to appreciate bestowal above reception. We need to connect between ourselves so that we do not just act by common efforts but turn into one force inside which everyone loses his personal image and connects to one whole, to one heart, together with everyone else.

To help us do this, we also are given a teacher in this world. It is very important how a person learns through his attitude to the group and the teacher to build his attitude to the Creator. It is impossible that a person establishes a higher form of the Creator’s greatness than the greatness of the teacher and even of the friends, the group. He needs all this to exit himself, to rise above his egoism.

It requires a lot of work. After all, if a person has been instilled with reverence for a Rav, which is called religious upbringing, then he would not have to work on this. He would have felt that he relates to a great person as to his father, together with many others from his environment. He would have grown in such an environment where everyone talks about that and relates in this way. This is called Hasidism. It is easy for a person to live in these conditions. He is not required to carry out inner work against his egoism: constant scrutiny, critical self-analysis. He relies on the opinion of the environment. Seeing that everyone behaves in the same way, he is inspired by them and advances with this.

So society supports the personal authority of some individuals. Of course, this does not raise him in relation to the Creator, but in this form it is possible to hold on smoothly, without all the ups and downs in life, feeling nice, comfortable, and confident. A person feels that he has someone to rely on; someone takes care of him, prays for him.

However, we come to the stage of human development when the majority of people cease to receive religious education from childhood. On the contrary, they are accustomed to despising others, not recognizing any authority, believing themselves smarter than everyone else, having no respect for anybody. This is called Klipat Canaan with which the forefathers fought when they entered the land of Israel.

It was not easy for those who left Babylon or for those who get out of their Babylon today to bow to the leader, Abraham. This is the degree of teacher that a person must have if he wants to approach the entrance to the spiritual world through the group and studies. This does not apply personally to a teacher or a group because a person sees them with his egoistic eyes and judges them according to his shortcomings.

Of course, everyone appears insignificant to him, one worse than the other. The teacher also seems so-so to him. He thinks that, if he had studied with the forefather Moses or Rabbi Shimon, then he would have advanced better. Similarly, he thinks the friends are weak and do not present anything. He does not believe the sages that every person judges to the extent of his own flaws, and that in reality, the world of Infinity in all its perfection, is before him. He himself lowers this divine perfection to his own low level and thus sees the world as despicable.

We need to realize that we will not get permission to enter the spiritual world until we begin to appreciate the friend, group, and teacher as highly as we imagine the Creator. As it is written, “Israel, the Torah, and the Creator are one.” With this condition, we rise from below to above, raising a human to the level of the Creator. The same condition acts in the opposite direction, from top down, that is, the same level, the same reverence, the same greatness we need to bring downward from the world of Infinity, the Creator, and extend it the group, teacher, and every friend. Otherwise, we will not succeed.

We need to thank the upper management that it has organized such a reality for us where we surely can see how far we are from the Creator according to our attitude to the teacher, friend, and group.
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From the Preparation for the Daily Kabbalah Lesson 12/16/13

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Question: What is it like under the guidance of a spiritual teacher? Is it like a trip with a tourist guide in London or like dangerous mountain climbing where you cannot take a step to the left or to the right without a guide since you might fall?

Answer: In a tour of London you can listen with half an ear to the tourist guide and at the same time walk around as you like. But is this similar to the spiritual path, which you know nothing about?

You have to enter spirituality. The guide tells you that in order to enter spirituality you have to keep certain conditions, but you say that you don’t accept half of these conditions but keep on following the group. How can that be? Can you climb a mountain if you don’t accept half of the guide’s instructions? You have to be as obedient as a baby and totally annul yourself in the arms of the guide.

Question: But I am not a baby I am an adult! I gained a wealth of experience in my life and I have studied with other teachers before.

Answer: You are even less than a baby! If you don’t listen to the guide’s advice, you are like a grownup with the tiny brain of a baby who doesn’t let others take care of him. There are strict laws here that cannot be changed. You cannot ask for mercy like in court. In court you can still cry and plead for mercy. But here there are no manipulations that will help: There is a law, “He has given a law that cannot be broken.” Choose: Do you accept it or not?

There are many people who climb mountains and there are always those who stumble and fall into the great abyss, back into the domination of the egoistic forces, the Sitra Achra. Only few reach the king’s palace that is on the mountaintop: those who have the patience, which means that they try as hard as they can to follow the guide, against any thoughts they may have and against their own mind.

These are the small differences that determine everything where you encounter the resistance of your mind and cannot overcome its demands and do the opposite compared to what the teacher or Baal HaSulam demand of you. It is because you agree with everything else in your ego, but here you encounter what is against your ego, and it is here that you need to ask for help and to ascend.

These are the points that you encounter and which you cannot overcome. They connect and become a line, a path that brings you to the Lord’s palace. It is impossible to advance any other way. You say: “But I agree to everything else!” It is wonderful that you agree, but everything else has nothing to do with spirituality. Spirituality is only in the points where you don’t agree!

You advance only through the points where you disagree: one point after the next. You have to agree on them, under the influence of the environment, the study, etc. but your agreement doesn’t have to be pragmatic. If you agree to disseminate as the teacher asks because you hope to receive a reward, then it is not working in faith above reason anymore, but for a corporeal reward.

We should be careful in using the points of friction and not making them worthwhile. You cannot agree to disseminate in order to feel that you are great standing before a crown or in order to make money. You have to follow these stumbling points in faith above reason and then these points will turn into a line.
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From the 1^st part of the Daily Kabbalah Lesson 12/13/13, Writings of Baal HaSulam

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Our entire problem is in the intention of our actions. A person’s actions are divided into physical and moral aspirations, inner desires that can be expressed in a particular form in his actions. We live in a world that is composed of two components: our inner aspirations and the outer actions. The most important thing is the inner aspirations to which, in general, we don’t attribute much importance.

It is clear that the world around us is directed toward a particular goal, and the form of our advancement doesn’t depend on us at all. We see that all our programs and projects lack value, and we cannot realize them. They disappear somewhere and in their place various other events arrive. You see that we don’t control anything. We make all kinds of revolutions, build something, aspire in a particular direction, but at the end, everything turns out differently and we cannot understand what is happening to us.

The wisdom of Kabbalah says that the world is under the influence of absolute laws that we must know and not just observe, and we must use them in the right way in order to reach the best state possible for us in the field of the application of these laws.

In any case the world will reach the goal. A person, whether he wants to or not, will reach a state that was planned from the start by nature and toward which it has led us for billions of years.

According to the wisdom of Kabbalah, it is possible to reach this final good state in two ways.

One of them is the way by the forces of nature. This way is unpleasant, bad, pushing us forward through suffering and influences our ego, our instinctive desire, which acts automatically to be in the most comfortable state that we can choose for ourselves, consciously or unconsciously, at each and every moment.

When nature develops us through suffering, it shows us the inferiority, baseness, and vulnerability of this state, and then through this state, we are forced to seek something else. However, the idea is that nature constantly leads us in this form so that we choose the next state according to its goal, and eventually we advance.

Thus we advance by the way of trial and error because we don’t know our next state and don’t understand what it must be in comparison to the previous state. We flee from the previous state without aiming for the next state; we move forward unconsciously: The main thing is to hide, to escape from the suffering just as every animal instinctively flees from danger.

This advancement, in any case, brings us to the goal, but by a long and difficult path.

As a result, we are invited to understand the whole chain of events we have been passing through over the course of thousands of years of our evolution.

In this way, we discover a very interesting truth: the need for the change in intention in all of our actions. In other words, our actions can remain as they are. The main thing is to work on changing our intentions, and this is, in fact, talking about a change in myself.

The most difficult thing for the person is to change himself. What do I want from what I am doing, from my life, from every state through which I am passing?

You see that the intention I am now maintaining, either consciously or unconsciously, is only for my own good or for the good of others. In this case, I must change in some way! How can I rise above my nature, change myself, my intention?

The Kabbalists say that this is the main thing, the most important thing for the person. There is no need to do anything else. We try to change our lives, our society, and the wisdom of Kabbalah says that everything changes through a change of intention. If we change our intention, we change everything. If we can control our intentions, we control the entire universe, all the worlds!

Therefore, if, today all of the intentions in all of my actions are only for my own good, I must transform them so that in every activity they will be only for the good of others.

Is this possible? In principle, no. If we look at the reality that surrounds us, we see that everything acts only egoistically. In other words, we and the nature around us—human society, all inanimate objects, plants, animals, and humans—only act for their own benefit, for themselves, and cannot change in any manner.

However, if we continue to act this way, we will cause even greater suffering. And now it is evident in our world at an increasing rate: All kinds of troubles are coming upon us that are becoming more and more threatening.

On the other hand, in each and every generation, there are a number of people (in our generation they are many) who are beginning to understand that they must reach something else, to go out to another level of existence, to another level of intention, to understand what is happening and rise from the level of the activated to the activator.

This desire acts in the subconscious of all of us. Among a part of us, it is revealed less, among another part, more. In other people, it is revealed in various, unique forms. We see the ways in which people come to us, how they find us. You see that we exist in the field of our intention, and they are attracted to it and join our groups.

Many of them disappear after this, returning to their world. Many of them certainly don’t understand why they came as it seems we didn’t explain this to them in a good way and in our lessons and workshops about Kabbalah. Therefore, we must advance and correct ourselves in this also.

However, in a general manner, in our time, there are already many people who aspire to change their intention so that, through the two intentions—for their own good and for the good of others—they can begin to manage their state and the state of the world that surrounds them.

Therefore, even though our first intention is absolute egoism, an intention for our own good, we can correct it. For this, intelligence and control were given to humanity.
[123133]
From the Moscow Virtual Convention “Unity Without Boundaries” Day One 12/13/13, Lesson 1

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