Question: You’ve mentioned that the environment is the only means for keeping a person in the correct intention. Does this mean that the only way one can advance is by creating an environment like at the desert convention, which will constantly motivate him to remain in the correct intention and in the quality of bestowal?

Answer: This is correct. Without the influence of the environment a person loses himself. There are lots of people who simply burn their time by sitting home and watching soap operas or reading suspense and romance novels. Time passes by…. They feel that they fill their time with empty things, but they can’t do anything about it.

I receive complaints from people: “I am not doing anything! How can I break out of this state?” A person promises himself that starting tomorrow he’ll take charge of his life, but then tomorrow comes, and he is still in the place he was yesterday. Day after day goes by, and the clock can’t be turned back.

What can a person do? There is actually nothing he can do. This is how he’s being shown from Above that without the influence of the environment he won’t have the strength to advance. He must immerse himself in a correct environment, like a child who enters an adult environment. By doing this he will receive strength from them.

Rabbi Jossi Ben Kisma said: “What will I do without my students?” Did he need to receive knowledge from them? No, but he did need their general desire toward the goal. Did he not posses his own desire? After all, his desire was much greater than all of their desires! This is true. However, without connecting to them, he wouldn’t have his “billion times greater desire plus one.” Without them he wouldn’t be able to advance a single degree further. If he was left without his students, starting the next day he would go from reading The Zohar to reading the news.
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From the 2nd part of the Daily Kabbalah Lesson 11/17/2011, The Zohar

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Writings of Rabash “Concerning Above Reason,” (To: “Therefore, if a person believes”)
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The Book of Zohar – Selected Chapter “Pekudei (Accounts),” “The Seventh Palace of the Sitra Achra, Wine List,” Item 925, Lesson 37
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Talmud Eser Sefirot Part 8, Histaklut Pnimit, Item 11, Lesson 21
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Writings of Baal HaSulam “The Arvut (Mutual Guarantee),” Lesson 8
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It is known from the wisdom of Kabbalah that the only means that can change anything is the Light that Reforms. It sustains our lives, it gives livelihood to everything, and it executes all the changes. In accordance with the qualities of the Light, desire and the entire path of creation from the beginning to the end is instilled in the nature of the Light—how to change the matter, the desire to receive, in order to bring it to equivalence of form with the Light itself.

We constitute this matter in the hands of the Creator, the Light, and we can awaken and intensify its influence on ourselves and in doing so, accelerate our development. Since we accelerate our development ourselves, by wanting it and revealing our desire more, the Light influences our evolution more and executes a more meaningful act on it. Thus we feel our advancement as something good and desirable. Indeed, we add to the process of evolution that flows “in its time” (Beito) our own part, the addition called “hastening time” (Achishena) since we yearn for that same place and form that the Light wants to bring us to.

From where do we know this? It is thanks to the efforts we make in trying to see ourselves as connected together, as one man with one heart, so that our desires merge into one. And then, to the extent that we try to awaken our hearts to connect, to perform various actions so that they connect into one heart, with no differences between them, to that extent we awaken the Light that will bestow on this connection, on our efforts to connect with an even greater intensity than when it works according to its usual evolutionary plan called “in its time.” In this way we accelerate time.

In order to awaken the influence of the Light on the desire, we ourselves need to imagine that we are trying to connect the hearts and adopt the form of the Light, the attribute of mutual bestowal. We have to envision this to the extent that each one of us loses his own feeling of existence, and all of us together acquire oneness that includes everyone within it: the group, the soul, composed of the individual hearts. And then the Light bestows on us and completes the act.
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From the 2nd part of the Daily Kabbalah Lesson 11/14/2011, The Zohar

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Writings of Rabash “Who Testifies to a Person”
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The Book of Zohar – Selected Chapter “Pekudei (Accounts),” “The Sixth Palace, Evil, Corresponding to the Name, Shadow of Death, and Corresponding to the Stumbling Stone,” Item 908, Lesson 36
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Talmud Eser Sefirot Part 8, Histaklut Pnimit, Item 8, Lesson 20
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Writings of Baal HaSulam “The Arvut (Mutual Guarantee),” Lesson 7
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It is known that Baal HaSulam respected materialistic psychology since it, as it were, opens the way to the wisdom of Kabbalah. Psychology speaks about the powers of a living creature’s soul, which exists in our world at the level of a beast.

The wisdom of Kabbalah speaks about the development of these forces in a person when he begins to evolve thanks to the spiritual spark that awakens in him and the Light that Reforms. This Light influences a person as if from outside, but it actually awakens within him according to his plea.

And then a person begins to develop and see what forces of the divine soul, that is, the forms of bestowal develop in him, and in what directions and ways. Over the course of their development, he discovers them in the form of Gematria (numerical value) and names, and he already feels within him what forces come from the right side or from the left. These are not the same sides as in our world, but the right or and left lines in their spiritual root. All of this immediately connects to a person with the language of branches. But all of them are inner forces of the soul. This is already spiritual psychology, the wisdom of Kabbalah.
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From the 2nd pat of the Daily Kabbalah Lesson 11/16/2011, The Zohar

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Question: While reading The Book of Zohar, I constantly get distracted in my thoughts. I understand that it’s good because “from Zion (exit) will go forth the Torah.” But still, how do I hold on to the internal concentration?

Answer: We have to try. Let’s assume that I’m called in for a trial to investigate how much I care about the group. According to the outcome, I will receive either reward or punishment. Then, while reading the text, I will worry about attracting various good forces and alienating or sweetening the evil ones. I read The Zohar for that purpose.

First of all, the trial is evaluating me only in one direction: connection to or disconnection from the group, how much I’m bonded with or separated from it. Thus I have to awaken the influence of good forces that help me to connect to the group, and conversely, remove the obstructing forces.

Besides that, I have to see that all the actions that pass through me are meant to show me clarifications that I have to perform and various factors that strengthen my connection with the group in a direct or indirect way. It’s because in the end, both good and evil are meant to force me to strengthen my connection with the environment. Only on that principle is the trial being held.
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From the 2nd part of the Daily Kabbalah Lesson 11/15/2011, The Zohar

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The Book of Zohar was intended not for us to study it, but rather for us to demand correction from it. In makes no difference where a person is, in what situation or mood, how much he understands, and what his attitude to life is. It doesn’t matter what kind of person he is. If he opens the book, he should ask for some clarification, for advancement. One asks for understanding, and another, possibly, for a better life.

We have to understand that this is all not very important in comparison to the request to attain the goal. But I don’t know what the goal is. Just like it is in life: If I were able to read The Zohar when I was two years old, I could have asked for something good that may have seemed like the goal of life to me. But what would I have asked for, some toy?

This means that I don’t have to ask according to my desire: to feel good, happy, or the opposite. Grown ups for example, eat something and enjoy it. For me it is sour or salty, but they enjoy it. They do things that I don’t see any pleasure in and don’t understand why they want it in the first place, and so on.

If we are talking about the true state that I should attain, neither actions, nor fulfillments, nor any other criteria help me decide what to ask for. Kabbalists say that by reading The Book of Zohar you can ask for whatever you want. But I don’t even know what I want because I would rather not have these desires. Yet I have no choice.…

A person must approach the reading of The Zohar with a request for what the book itself wants to bring him. This is surely the right thing to do. It’s like being a smart baby who understands that he should ask to be a grown up, clever, strong, healthy, and successful, according to how The Zohar sees it.

So let us try to ask for this, and let The Book of Zohar do whatever it wants with us!
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From the 2nd part of the Daily Kabbalah Lesson 11/15/2011, The Zohar

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The Book of Zohar, Chapter “Pekudei,” (Accounts),” Item 844: In this palace stands Dumah. He is standing above, in the third palace of the Sitra Achra, and below in the first palace. It is he who grips the soul when she is repelled from the holy palace by the appointee, Tahariel. Dumah stands at the gate of the first hall of Kedusha, to grip the soul and draw it into the palaces of Tuma’a. Also, there are several instigators of law and sentencing with him.

Suppose I am in a courtroom where different forces operate, and I am told about them: “This one can help you, this one is for you, and that one is against you.” I am constantly thinking about how they can help me improve my situation.

At the same time, as I hear about all these forces, I don’t think about how they interact with each other. It doesn’t worry me. I only think about how to solve my problem and to win the trial.

This is how we should read The Book of Zohar: to constantly want that all the forces it talks about will help us advance, succeed, and attain revelation.
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From the 3rd part of the Daily Kabbalah Lesson 11/15/2011, The Zohar

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Writings of Rabash “The Spies,” Beginning with: “Therefore men”
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The Book of Zohar – Selected Chapter “Pekudei (Accounts),” “The Fourth Palace of the Sitra Achra Is Demerit, Corresponding to the Miry Clay, and Corresponding to the Stumbling Stone,” Item 882, Lesson 35
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Talmud Eser Sefirot Part 8, Histaklut Pnimit, Item 5, Lesson 19
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Writings of Baal HaSulam “The Arvut (Mutual Guarantee),” Lesson 5
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In the News (from MSNBC): “The jobs crisis has left so many people out of work for so long that most of America’s unemployed are no longer receiving unemployment benefits.

“Early last year, 75 percent were receiving checks. The figure is now 48 percent — a shift that points to a growing crisis of long-term unemployment. Nearly one-third of America’s 14 million unemployed have had no job for a year or more.

“Congress is expected to decide by year’s end whether to continue providing emergency unemployment benefits for up to 99 weeks in the hardest-hit states. If the emergency benefits expire, the proportion of the unemployed receiving aid would fall further.

“The ranks of the poor would also rise. The Census Bureau says unemployment benefits kept 3.2 million people from slipping into poverty last year. It defines poverty as annual income below $22,314 for a family of four.

“Yet for a growing share of the unemployed, a vote in Congress to extend the benefits to 99 weeks is irrelevant. They’ve had no job for more than 99 weeks. They’re no longer eligible for benefits.

“Their options include food stamps or other social programs. Nearly 46 million people received food stamps in August, a record total. That figure could grow as more people lose unemployment benefits.

“Government unemployment benefits weren’t designed to sustain people for long stretches without work. They usually don’t have to. In the recoveries from the previous three recessions, the longest average duration of unemployment was 21 weeks, in July 1983.

“But the economy has remained so weak that an analysis of long-term unemployment data suggests that about 2 million people have used up 99 weeks of checks and still can’t find work.

“Congress has extended the program nine times. But it might balk at the $45 billion cost. It will be the first time the Republican-led House of Representatives will vote on the issue.”

My Comment: Turning the unemployed into students who take courses on Integral Society will prevent discontent, raise their awareness of what is happening, encourage them to participate actively in creative processes, and bring them to the point when they won’t rebel, but build. The program exists and was proven in action.
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