Do not imagine the Creator to be somewhere far, in some far-off  worlds, existing separately from you. Everything only exists within our desire; everything becomes revealed within us.

It only seems to us that the entire reality, beside for us, exists somewhere on the outside and is divided into the layers of the still, vegetative, animate, and speaking nature, which are either closer to or distant from us. But all of this exists within our desire.

It only seems to a person as if it were not his, as if it were foreign, and this confusion is given to him intentionally, as a consequence of the breaking. But as he begins to work on attaining bestowal, he gradually, to the extent of his readiness to bestow and sacrifice his egoism, starts to sense these parts of the universe that appeared to be foreign and external to him: the still nature, plants, animals, and people.

Evidently, everything belongs to him, and it only appeared to be foreign to him due to his ruined perception.

This way the Creator awakens a person with His invitations and stings at any opportunity, and the person becomes more sensitive to responding to bestowal. He only needs to carry out the instructions with more precision. This is why the Torah is called an “instruction” (Oraa) so we could use all the means given to us in this world (the teacher, the study, and the group) and transcend it.

It doesn’t matter that one does not understand what he is doing or that he just tries like a small child playing a game. If he really desires to attain spirituality and is prepared to cancel himself before the teacher, the group, and the study in order to change with their help and become manageable clay in their hands, he will begin to feel the changes happening within him.

A person does not know where they come from. Kabbalists say that they come from the Surrounding Light. But we do not perceive the Surrounding Light because it does not become the Inner one, and we only notice its influence by the results. We suddenly begin to understand and feel more; we become prepared to be closer to bestowal, the teacher, and the group.

This is how the Surrounding Light operates, and everything depends on our sensitivity to the changes we must receive. I must desire for them to happen directly within me, within my desire, for the Creator’s image, the image of the giver to dress itself in me, and for my desire to receive pleasure to acquire the form of bestowal.

And so I will attain adhesion: I will sense how I merge with the Creator inside of myself. But I connect with the Creator and exist within Him, and the Creator exists within me. This is why He is called the Creator (Bo-Reh) or “come and see.”
[47541]
From the 1st part of the Daily Kabbalah Lesson 7/8/2011, Writings of Rabash

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The Zohar, Chapter “Truma (Donation),” Item 432: …all the people in the world know that they will die and return to dust, and therefore many repent and return to their Master because of this fear. They fear sinning before Him.

Question: What is the meaning of “to die”?

Answer: “To die” or “to live” talks about the desire. According to The Zohar, “alive” means bestowing and “dead” means receiving.

In spirituality there is no life or death. We talk about life and death in our world because we perceive only one form of existence and we see that this form seems to disappear from us. We think that life is the body when it’s breathing, and death is when it stops breathing.

But to a person who starts to feel spirituality, this distinction becomes very strange: How is it possible that this is the indication by which we tell the difference between what exists and what doesn’t exist, what is alive and what is dead? That’s because this person shifts to perceiving a different form of existence, and the earthly notions of life and death disappear for him.

If a person shifts to a more important perception where bestowal is considered life and reception death, then he rises above the level of an animal to the level of a human, and then life to him means existence on the human level and death on the animate level. He does not connect life and death to the existence of the animate body.

Then this animate body disappears from his sensation, losing its significance for defining his state, life and death. Even if the body dies, a person is already on a different degree of desire in the sensation of life and death in relation to spirituality, and he is united with them.

Therefore, this world no longer causes him to experience breaks in the process of the soul’s development.
From the 2nd part of the Daily Kabbalah Lesson 7/8/11, The Zohar

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Question: Egoism shrewdly and inventively depicts various pictures before me. How can I discriminate the lie in them, which appears like love for others? After all, all kinds of religions and methods also talk about love.

Answer: In our world “love for the neighbor” is a simple, primitive game of small egoists. Can you really find real, exalted love for the neighbor anywhere, which is really practiced on an ongoing basis?

True, people create separate settlements in order to live in love with one another: There is a village like that in Italy, one in India, and an entire city in Asia. But if you look a bit closer, you will see that they are still the same egoists who just decided to introduce more comfortable social customs. This is more comfortable and pleasant for them, and therefore, they have united in order to make their lives nicer.

Once upon a time kibbutzes flourished in Israel—agricultural settlements with collective property similar to a collective farm. People decided that it was worthwhile for them to live together because this brought them more benefit. “Let’s give up some of our egoism and then we will feel good.” Everything’s clear about this, but is this really altruism?

Humanity supposes that conceding to the neighbor makes a person an altruist. However, people who are slightly more informed about human nature or who study the science of Kabbalah know that any concession has to come with a profit. No matter what a person is giving up, you can find what he is gaining by that. Even if the profit is concealed, it is definitely present.

For example, I am willing to live in a kibbutz because this removes my worries about how to arrange my life. Is that not a profit? I have no worries. I simply do what I am told. But development follows its course and with time kibbutzes became outdated. As a whole, these kinds of communities have no future.

We already see that all forms of interconnection between people have to change due to the egoism that grows in them. Changes continue to take place, and this inner dynamic has to be realized in some way as there will be an explosion otherwise.

This happened over the course of history to various religions, faiths, and methods. Today they are undergoing a worldwide outburst because man has set out on a search once again. He is conducting the final revision: Can these methods offer anything real?

After this analysis these practices will fall for the last time. After all, today we are checking them in relation to the integral mechanism that nature places before us. We have never had this criterion yet. People are once again turning over the pages of all sorts of practices, confessions, and mystical teachings, trying to understand: Can they help us in the new, integral world?

This process will take a short time and will quickly come to an end with all the expectations crashing down. Everyone will see that it is pointless to wait for help from them. Any subject that is checked will persist for a few years at most after which it will reveal its inadequacy.

After all, if you don’t change man’s nature so he becomes just as integral inside of him as nature itself, then no recipes will help him. The only method that makes man global, integral, and united with others is the method of attracting the Light that reforms, the science of Kabbalah. Every person just needs to be given the opportunity to realize his evil. Then all the means and their combinations will turn out powerless, and this entire business of “spiritual” tricks will end up non-existent.

Man will not be able to calm himself down because the world has changed and the problem is no longer how to calm down, but a “conflict of interests.” No one will be able to survive in the integral system without becoming fit for it.
From the 5th part of the Daily Kabbalah Lesson 7/7/11, Matan Torah

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Question: Lately it’s felt that the world Kli is working in a single desire. At one time Rabash advised you to make an attack from this state. What exactly are we attacking?

Answer: Ourselves, our heart, our laziness, our pride, our past habits. I have to ascend above all of these calculations.

The most important thing is to dissolve among the friends, to intentionally push yourself into the group. I want to be there all the time. I want to lose my personal mind and feeling and to acquire the mind and feeling of all the friends. It’s as if I lose myself in them by my own desire.

This means acquiring the vessel of the mutual guarantee.
From the 5th part of the Daily Kabbalah Lesson 7/6/11, Matan Torah

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We are in a reality where we have developed over thousands of years. At first we were savages, not knowing what for, how, and why—real animals. Then we started having human relations with one another, formed a society, and started developing technology.

And thus, gradually, through all of these events, we are discovering a process that was goal-oriented from the onset. New facets of desire were always revealed in humanity, continuously pushing us to a new turn in our development in order to fulfill ourselves. However, once we achieved a specific state, a specific level of development, we started experiencing desires that could not be realized in our world.

Man is suddenly contemplating things that you cannot find here. Food, sex, family, money, honor, and knowledge, in different variations and combinations—this is the entire selection. It would seem: What else can there be? And yet, one sunny day, man starts having new questions: about his root and about the reason for existence. Suddenly he notices that every object has a reason, a process, and a result—a beginning, development, and end. Apparently, I am not an exception?

This question no longer belongs to the animate level, but to the human in us. Until it appeared, creatures having the form of humans did not ask about life, or if they did ask about it, then they were satisfied by different methods of self-appeasement. But we are talking about a person wishing to know, “What am I for? Why am I here? Where did I come from and where am I going?” So how can he receive answers to his questions?

First he has to uncover the actual question because it is not simple. Any person can ask it, but the entire matter here is the depth of the question, its direction. After all, a question is a vessel, a Kli.

In the end a person becomes completely confused. Besides, by our nature we aspire to self-appeasement, which we accomplish by means of all sorts of actions, customs, and habits. I do something and I feel good. So let’s establish customs that will help us receive psychological compensation and fulfillment. That is how we lull ourselves, not wishing to reveal our question in its entire depth and to use it to develop, to get down to the truth. We don’t care about the truth, but about comfort.

Stated differently, I am not happy about the emergence of this new vessel or new desire in me, which sends me off to search for something, forces me to make an analysis, and evokes inner suffering. Ideally I should be enjoying it because that’s how I develop, and development is more important than transient sensations. However, what do I need this for if I’m able to fulfill myself and dampen my ardor without it just as well? What I have is enough for me.

And soon after, I am overcome by fatigue and vexed by life’s difficulties. Old age is creeping on and a person agrees to the small instead of the great.

Thus, our problem, and a great obstacle for us lies in rising from the regular level of development to the spiritual level —the human level.
From the 5th part of the Daily Kabbalah Lesson 7/6/11, Matan Torah

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Question: Surveys show that 80 percent of humanity believes in the higher power that controls everything. Why don’t we explain to people what kind of power it is and what it wants? It is much more interesting than the calls for love.

Answer: We have nothing to explain. The upper force is Nature, the law, the force as unyielding as the force of gravity. It is Absolute who is Good, does Good, and does not change.

If this force is invariable, it is as if nonexistent. The absence of change seems to cancel it. It is like living under the sun, forever stuck at the zenith. There is no point of taking it into account if it is and will be there always. It just is, and that is all.

In our life, we make calculations based on what has to change, on advancements we depend on. It is another matter if we talk about something permanent and indestructible on which we depend constantly to such an extent that it cannot be called dependence.

This is what the “Creator” is. And that is why it is so difficult to explain this to people. In reality, we pray not to Him but to ourselves. We seek how to change, and He is always unchangeable. Of course, I will change if I desire it, and to do this, I do not need to take Him into account. He is Good and does Good, and next to Him, I am like a spoiled child whose parents give him absolute love, while he does whatever pleases him and gets out of control, knowing that nothing bad will happen to him.

Thus, our problem is how to explain to people that the Creator is like a solid wall and simply exists. You can jump in front of it, wave your arms; this is your business, and the wall still towers over you.

A person can barely imagine that: “Then, whom am I dealing with? It means that there is nobody to ask.” How can we explain to those who believe in the higher power that it does not make sense to pray to the “changeable” Creator who would do better today than yesterday. Does it mean that yesterday He caused me harm?

In reality, we deal with the One who is Good and does Good to the wicked and to the righteous. But for a person, this means that regardless of whether he is good or bad, the result will be the same.

An ordinary person is subject to changes constantly. All the time, he compares himself with the world, trying to calculate the results of internal and external changes. He does not understand what the universal, general, great, immutable Force is. This eludes our sense organs because they are “tuned” to changes rather than to the static condition. I just do not see what does not change, does not disappear from my view.

That is why we cannot explain to people what the “Creator” is. Sometimes, I say that the “Creator” is Nature, that He is unchangeable, and there is no one to pray to, that a prayer is self-judgment. In response, they are ready to tear me to pieces. This is the problem: We judge ourselves, whereas others ask the Creator to change: “I threw a little bit in Your piggy bank, now, save me from troubles.”

Talking of the Creator as of the unyielding law of nature, we deny a person the possibility to turn to Him. A person does not see that he has to change. A new strong “dose” of development is necessary so that a person begins to behave differently.

Whatever we talk about, including the crisis, we essentially explain to people the path of suffering: “Alternatively, it will be troubles, and it is not worth it. Let’s change.” It is not a lie, but not the truth either.

We should tell something else to a person who comes to the wisdom of Kabbalah desiring to reach the goal of creation: “You have to be above this. No matter whether it is good or bad, you have to rise by faith above reason. You should not make your actions conditional on suffering or pleasure. This is not bestowal. Faith above reason means that you rise above the reward. Or do you work to escape evil and achieve good in the future? Are you expecting compensation? Do you want to reach the purpose of creation for yourself instead of giving pleasure to the Creator?”

On the other hand, whom are we supposed to please if the Creator is the law? This is a delicate moment in our explanations.
[46848]
From the Daily Kabbalah Lesson 6/17/2011, “Mesiah’s Horn”

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Question: How is it possible to remember the Creator all day long? How is it possible to bring Him into every moment?

Answer: We are in Malchut of the world of Infinity, which is entirely filled with Light. However, instead of this eternal, perfect state, we see and feel our own qualities which depict the material world to us. Therefore, if we want to aim ourselves at the goal, at feeling the world of Infinity, then we need mutual guarantee from our environment. The friends have to give us the forces, the desire, the persistence, the diligence, and the realization of the goal’s importance.

After all, I have just one goal—to obtain the right desire, and nothing else. Let me constantly feel that I’m not concerned enough about doing good for the Creator the way He does for me.

You might object, “But I don’t know what He gives me. Judging by my life, sometimes I could say that it would be better if He did not give me anything.” That’s true. Obviously, every person rejects things in accordance with his own defects. Therefore, my attitude to the Creator can be defined this way: I want to reach a state where I will desire to bestow to Him.

And the actual result will come thanks to the Light’s influence, thanks to the efforts that we make time after time. The Light pours upon us again and again, and suddenly these illuminations create a desire in a person.

We don’t know what Lishma, an awakening from Above, is. But when it comes, a person is able to say, “Now I know, now I understand.” One has to make efforts, like a little child, and from these efforts the sensation will emerge. But not before that.
From the 1st part of the Daily Kabbalah Lesson 5/7/11, Shamati

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Question: Is it possible to explain the Kabbalistic method using terms of modern science?

Answer: Can you explain the mathematical Fourier transform to a cow? These are different degrees. A person who does not have a “sixth sense,” a point in the heart, cannot understand what you are talking about. He does not have a need for this, and therefore, it’s pointless to talk to him. Therefore, in our wide dissemination, we have to conform to the desires of the masses rather than of those who study Kabbalah.

Throughout all the generations, the world did not understand Kabbalists. And the world is right: From their degree people are not capable of this yet. It says in the Psalms, “You save humans and animals…”—but when? Today you cannot explain to people about the altruistic intention Lishma. It’s even difficult to talk to them about the topic of the perception of reality. This is intriguing and provocative, but they don’t understand or grasp the essence because they simply can’t.

In order for a person to really be able to hear words about the correction of his desires, he needs one more level of desire. But until then, we can only accelerate his development using external means. One way or another, as long as he doesn’t feel the sting in his heart, he won’t understand your explanations.

That is how the world is built. People are on different levels of development, and even at the end of correction the still, vegetative, animate, and human levels will remain. Yet it is written, “Everyone will know Me from the smallest of them to the greatest of them,” meaning each person according to his level.

The time will come when we will see how people will start grasping our words: some through scientific terms, others in the language of feeling, and others yet by virtue of simple actions, which are enough for a person to join the unity. Some need to attain and feel the adhesion, to actively participate in it, whereas for others this is unnecessary. Everything is determined by one’s desire.

We shouldn’t suppose that everyone will receive the same degree of desire for bestowal and the Creator’s revelation. However, every person will receive the full measure in accordance with his own vessels, and will be filled thanks to the common inter-inclusion.

That is why to this day Kabbalists concealed their knowledge. But now this knowledge can be revealed, although every person will hear just an insignificant part of it. Nevertheless, as a whole the Light is already starting to operate in a big mass of the common desire. This is the revolution that is happening in the world today. The modern crisis is essentially the inter-inclusion of desires.
From the 1st part of the Daily Kabbalah Lesson 7/5/11, Shamati

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