You are here: Kabbalah Library Home / Textbooks / Поколение будущего / The Freedom / Article "The Freedom" – Selected Lessons / Article " Freedom of Will" - Lesson 13

Article " Freedom of Will" - Lesson 13

August 28, 2005
Lecturer: Michael Laitman, PhD

We are continuing to study the article, The Freedom.

Up until now we have said that four elements completely operate the whole system of a person: the bed, the conducts of the evolution of the bed, the environment, and the conducts of the evolution of the environment, which influence the individual, meaning one’s bed. We are within these four elements and they determine everything: who we are, how, and in which direction we evolve.

There is another element with which we can interfere, thus change ourselves, and determine our independence. That element is called “society.” Within society, a person has two additional elements — that individual vis-à-vis the society, and the society vis - à - vis the individual, who should determine for whom one works, regarding behavior, the goal, and the actions of the person.

There are two levels here in the relationship between the individual and the society: taking after the collective or taking after the individual. Regarding spiritual matters, meaning in one’s personal development, the individual determines — following the individual — and here the more special a person is, the more one can be separated from society. Moreover, society should maintain the uniqueness of each person. Regarding social, general matters, of course society should determine its essence, its way, and then one should submit oneself before the society. This is called “following the majority.”

These two things are in general guidance and in private guidance. Meaning, when we study the wisdom of Kabbalah, we study the laws of the Upper World, how they operate on us, and how we can obtain balance with this nature so that as this nature is eternal and complete, so we will be eternal and complete. To come to that situation we need the method of Kabbalah.

To develop the recognition of evil of one’s current state — how incomplete it is, harmful and flawed, a person must develop an interior critique system of the society he is in, and its goals.

We also learn in other places that we have to constantly discern “Israel, the Torah, and the Creator as one.” Meaning, the person, the act, and the goal should all be integrated as one. In other words, there is an ideal state, where I am, called “the world Ein Sof (Infinity).” There I am with my Kli (vessel), with the Light in me, with all the other souls, completely connected; all of us together, filled with the Light of Ein Sof in eternal and complete form.

Now that I want to imagine myself in some state that is advancing toward that state, even a step forward toward it has to contain, a tiny bit of it, but it has to contain all the information that is there but on a smaller scale. But all the data has to be there, as much as I can connect them, imagine them together as being in me and I am in them in Ein Sof (Infinity). We have to develop critique toward those situations.

Here we encounter something very special in the wisdom of Kabbalah, compared to religions and other methods. It is this critique that the wisdom of Kabbalah necessitates a person to be in. “A judge has only what his eyes see,” and one must open one’s eyes and believe only the situation he is in, only what he receives, only what is accepted by his heart. He should also check his heart to see if he is not lying to himself; is he not chasing all kinds of fictitious goals that society and advertising and the whole world dictates. If one finds in his heart, as much as he can, checks the goal and himself and the situations according to his heart, then a judge really does have only what his eyes see, and he should advance accordingly. This is called keeping the condition that there is no coercion in spirituality, only according to the desire. One only learns where one’s heart desires: “one’s soul shall teach one.” These are the true, iron laws of the wisdom of Kabbalah. Otherwise one does not advance. It is only achieved through free will and free scrutiny with profound, intelligent self scrutiny. That is why we see criticism as a cause for success, and lack of criticism as a cause for degeneration. That was the previous section in the article The Freedom, and now we are continuing with Ancestral Heritage. Go ahead:

"Ancestral Heritage

All the details of the pictures that this will to receive includes, which we have defined as the “bed,” or the First Factor, whose meaning includes all those tendencies and customs, inherited from his ancestors, that we picture as a long chain, consisting of thousands of people who once were alive, and they stand one on top of the other, that each of them is an essential drop of his ancestors. In that drop, that each of us receives, brings with it the spiritual possessions of his ancestors, into his “medulla oblongata” (the elongated brain), called “subconscious.” Thus the individual before us takes, in his subconscious, all the thousands of spiritual inheritances from all the individuals represented in that chain, which are his progenitors and ancestors.

Thus, just as the faces of each and every person differ, so their opinions differ. There are no two people on earth whose opinions are identical, because each and every person has a great and sublime possession, inherits from thousands of ancestors, which others do not even have a shred of."

In each and every person there is something special, and it is forbidden for someone to somehow blur it. On the contrary, one must develop it. We have to guard it, allow one to bring out this ancestral heritage and develop it. This is everyone’s original substance. Where does it come from, this ancestral heritage? What is “ancestral heritage”? It comes from the original substance, where a person comes from.

Question: What are the spiritual inheritances that he receives from the previous generations?

Spiritual inheritances are like this: First of all, they are what we acquire throughout our lives. We say that, when we leave the body, all of our attainments, all of our habits, and everything we acquire here in this world are seemingly transformed from knowledge to inclinations. Thus, the next time we are born with different natural tendencies. This is the first thing.

The other thing that happens is that new desires clothe over those new tendencies as ancestral heritage, as a bed. One clothed in the other comes to a person in the present life as something new. Thus, on the one hand, there is the ancestral heritage, and on the other hand, it is already clothed in the new tendencies, acquired in the previous life. Consequently, you always have an original Kli in new clothing.

Question: What — besides suffering — had he acquired in all those lives, all the previous states?

No. Again, the will to receive is in us with all the Reshimot (recollections) that have accumulated inside the desire along the way from above downward. Now these Reshimot develop us and bring us to Tikkun (correction).

The question is simple: What pressures us? It seems to us that we are pressured by the environment and by society. We are pressured by the surfacing of the Reshimot in us, the Reshimot that constantly come from above and pressure us. Each of us feels this pressure vis - à - vis the environment and vis - à - vis the goal differently.
You see that there are people who say “What’s wrong with you? Everything’s just fine.” They don’t feel anything. Some chase all kinds of pleasures and some don’t care about these pleasures anymore, having given up on them, not wanting to feel them anymore. Some, nonetheless, still look for spirituality.

There are so many people who are seemingly in the same world, in the same reality. Since the Reshimot are different in everyone, each feels different from others. I am not talking about all kinds of intricacies, mentality, and so on. I am talking about how they perceive reality, feel it, from best to worst. It all depends on the Reshimot,that is the ancestral heritage. This is what gives people their spiritual status. They don’t have any other spirituality right now except for what they determine with respect to this world. In fact, they determine about this world with respect to spirituality. They don’t understand it but that is what they determine it.

Go ahead.

"Therefore, all those possessions are deemed the individual’s property, and society is cautioned to preserve its flavor and spirit, and prevent the environment from blurring it,..."

The right environment, the right society should not be like our contemporary society that constantly lobbies all kinds of goals and achievements that we seemingly have to attain — to look like this and to be like that. We must not present people with any kind of image, any goal that will bind them to want or be this or that. Only through one’s own criticism, one’s own scrutiny, should one arrive at the specific forms that are needed, and follow them according to one’s level of development.

It is the same in our small group, and in any group of Kabbalists, as we see and read in history. No one in the group is ever pressured. Meaning, a person is told: “If you want to be a member of the group, you have to want this and that, because that is the picture that Kabbalists present.” But, the pressure has to come from within a person. They only have to set an example, as we always say that correct upbringing is only through example. The more one is willing to process, to absorb and resemble this example, that is the path one should follow.

The pace of one’s development is determined only by the person. Outside pressure will not help here. “No coercion in spirituality” means that one must be concerned only with one’s innermost desire. That is the only thing governing there.

Therefore, in spiritual evolution, we are unable to promote a person beyond what he recognizes, decides, and then performs on himself, even if we wanted. Thus, our whole progress in influencing each other can only be by way of example, where every member in the society sets an example for the others. However, it is not a compelling example; it is just an example of how much that person wants to advance toward the goal, toward bestowal, only that.

The rule is that “there is no coercion in spirituality.” That is what Baal HaSulam says, that, Therefore, all those possessions are deemed the individual’s property, he should advance; the individual himself should adapt his desire to advance, and society is cautioned to preserve its flavor and spirit, and prevent the environment from blurring it, so the environment does not suddenly start giving examples, things that have absolutely no connection to the goal, like our exterior of society (Coca Cola®, cars, a thousand things from sunrise to sunset): “you have to be like this, and like this, and like that…” From your first to your last, there are examples you must follow, otherwise you are unsuccessful. Continue reading.

"…and preserve the integrity of the inheritance of each individual. Then, the contradiction and difference between them will remain forever, so as to secure the criticism and progress of the wisdom for all eternity, which is humanity’s advantage and its true eternal desires."

That has to do with both orthodox and secular societies. In both, the individual is pressured to be put into some box, being told to be like this and like that, externally and internally. Therefore, the method of ethics contradicts the method of Kabbalah. A person has to develop his own ethics, not to be told off, but only through one’s inner recognition of evil, and the self criticism that the individual performs.

The summation or the criticism should be the construction of one’s
own next, correct form, better suited for the goal. If you cannot imagine forms that are closer to the goal, we must not pressure him from the outside because by that we simply chain him and prevent him from ever reaching it.

It is as Baal HaSulam once said about the harm that the seemingly advanced peoples do when they come with their culture to the seemingly backward peoples; how much harm they cause them by giving them examples of their progress; how much wrong they do to them by disallowing them from expressing their ancestral heritage freely, to cultivate what they are.

By that they uproot these roots in the system of Adam ha Rishon and do not let them evolve, like cutting down a tree that comes out of the ground because you want it to be different. It cannot be different. It can only be according to its root. That is why education, culture, everything developed in society in the generation that will come, the generation of knowledge, the generation of understanding, of course it will all be replaced, will be totally inverted. With our education, we ruin the point of independence, the self criticism, and the children’s ability to develop as theyare.

"And after we have come to a certain amount of recognition in man’s selfness, which we have determined as a force and a “will to receive,” being the essential point of the bare being, we have also made very clear, with all its boundaries, the measurement of the original possession of each body, which we have defined as “ancestral heritage.” And the meaning of it is that all the power of the tendencies and the attributes that have come into his “bed” through inheritance, which is the first substance of every man, that is the preliminary drop of semen of his forefathers. Now we shall clarify the two aspects of the will to receive."

Meaning, even though the bed is the primary thing present in a person, in the soul, society can ruin the development of the bed in a way that nothing will come out of that bed except something corrupted, modified, a complete mutation. Thus, to maintain the ability to evolve independently of others, and to only receive the correct forces from society to develop what is in a person as ancestral heritage, is every single one’s prerogative.

"Two aspects: A) Potential force B) Actual force

To begin with, we must understand that this selfness, we have defined as the “will to receive,” although it is the very essence of man, it cannot exist in reality even for a second.

For that is what we call a Potential Force, meaning before it has become actual, it only exists in our thought, meaning that only the thought can define it.

But in fact, there cannot be any real force in the world that is dormant and inactive. The force only exists in the world when it is revealed in action."

We are only Kelim (vessels). “Kelim” means that we feel what we experience. We cannot discover a force when it is in potential. When we discover it, we discover it on ourselves as an action. I cannot say that there is electricity in this system, for example, in an electric wire. How do I know that it is there? I don’t know. I can only know if I connect something, some instrument, and that electric power operates within the instrument and shows me that there is electricity. Some led that switches on or a dial moves or whatever; I do not feel the power itself, I only sense, measure, and can see its action.

The forces themselves are the Creator, Atzmuto (His self, essence), something we do not attain at all. What we attain are His actions upon us, and we call these actions “Creator.” Just like I say “Daddy.” Who is “Daddy”? I discover this man with respect to me — my father, yes?

Boreh (Creator), what is the Creator (in Hebrew)? Bo (come) and Reh (see). Come and discover His attributes. What attributes?
He influences you, fathers you, gives you...you do not discover Him in potential, you discover Him in actual fact, on you, and from all of His actions on you, you can (ostensibly) say who He is — seemingly, before you feel them. But in fact, this is already a big question if we can talk about a potential without its action, because such a thing is completely unfelt. We have no connection to it. Yes.

Question: It is hard for me to understand what it means to perceive His attribute and not Him; how His attribute operates on me, and not Him. What is the attribute, and not Him?

Look, when I say that the Creator does good, I feel that He exists, He operates in me, and I feel good because of this action. I only talk about my own situation. Within my situation, I feel good. This good comes as a result of someone else’s external action, and I name that someone according to the name that I feel from Him.
I only determine my own situation. I cannot say anything about Him. That is what we—according to our nature — can see and can state.

This is why he says — where were you? But in fact, there cannot be any real force in the world that is dormant and inactive. It is impossible; the Force itself. The Force is like a virtual datum. It is there, but how do you find if it is there or not? We can only see, it as some abstract form that we cannot discover. If you do discern It, you discern it over some basis, on something it works on.

Assuming a ray of light enters your room through the window. How do you know that it entered? Because it encounters all kinds of particles in the air, and you see that a ray of light enters in the air. I even see how the particles of dust dance in the air. I can see them because they encounter the light. But what if they hadn’t encountered?

When we go into outer space it is dark. Why is it dark? It is filled with light there! It is not like here, where the sun sets and rises; it is filled with light, so why not? It is because it has nothing to encounter, nothing upon which to activate the ray of light.

If I place a screen opposite the sun, I will see white, I will see that there is light. But what if I remove it, and hide the white paper? I will not see a thing; it will be totally dark, unless I stare directly at the source of the light. But, if I look a little sideways, it is immediately dark. Why? Because the light ray has nothing to hit.

Here he says the same: if it does not operate on anything, it is unfelt, indistinguishable. We will not get into that; these are things that we need for something else. Let’s continue.

"By the same token, you cannot say about an infant that it has great strength, when it cannot lift even the lightest weight, but you can say that you see in that infant that when it grows up, it will have great strength."

So it exists in potential, and it will later appear de facto. In other words, we can ostensibly assume, but nothing more.

"Nevertheless, we say that that strength we find in a grown up person was present in the organs and the body of the baby even as an infant. However, that strength had been concealed, and was not apparent.

It is true that in our minds we could determine that — the forces destined to be revealed — because the mind necessitates it. However, in the infant’s actual body, there certainly isn’t any strength, since no strength is revealed in its actions.

And so it is with appetite: This force will not appear in the reality of a man’s body, when the organs cannot eat, meaning when he is satiated. But, even when one is satiated, there is the force of appetite, although it is concealed within the body. After some time, when the food had been digested, it reappears and turns from a potential force to an actual force."

He wants to say that, in fact, we have all the powers, everything that exists in Malchutde
Ein Sof ( Malchut of the World of Infinity) .We also know it, except according to the spiritual law that “the general and the particular are equal.” It is a law. It is like a holographic picture.

There is a special kind of holographic photography where you photograph a picture in a special angle using x - rays. When you shoot it, let’s say that I photograph myself, I then cut out a little part of my picture, slice it, and in that sliced part there is my whole picture, but in the measure that I cut. It is as if I diminished my own image to that cut off piece. But I cut off a part of the picture!? So why do I have the whole picture in that cut-off piece? A holographic picture doesn’t cut off the big picture; it cuts out a measure of the big picture. Let’s say that I cut out one piece out of one hundred. Take my portrait, divide it into a hundred squares, and remove one square. You won’t find a part of my eye, for example, you will find my whole portrait, my whole picture, but on a scale of 1/100, which is what I removed.

This is called “the general and the particular are equal.” This is how it is in spirituality, where even the smallest particle of spirituality is only a measurement of the whole spirituality, containing all the details, everything. Everything, as Baal HaSulam says, from AK and ABYA, all the Worlds, all the attributes, all the Behinot.

The only question is to what extent can we discern, and notice that it exists there? It is discerned with respect to the receiver, whether it is one part of a hundred, or the whole part, all 100 parts together. Thus, it is only with respect to the receiver that there is a difference, when, in fact, all the details are already there. This is why they say that each and every soul contains all the souls, and from here stem the rest of our rules.

What did you read that made us talk about it? All the forces, even satiation, appetite, it doesn’t matter which, all these forces are in us, but they appear in this or that way, relative to one another. But they are all present inside us as potentials. From potentials, this or this or this or that is executed, and that is the difference.

"However, such a sentence, of determining a potential force, that has not yet been revealed, belongs to the process of educated thought. But it does not exist in reality, because when satiated, we feel certain that the force of appetite is gone and if you search for it, you will find it nowhere."

In other words, the forces that are in potential and not in actuality are concealed, as if they are absent. We don’t know if they were or they were not, if they will or will not be. It is very hard for us to even work on it. Sometimes you look at a person, you see him laughing and happy, and you say, “What is it with you? Yesterday you were crying, you were a total wreck!” He doesn’t remember.
You finish eating, and you think: “That’s it I can’t. How can I ever be hungry?” With children it is even clearer. Whatever appears, shifts from potential to actual, and this is what determines. What does not appear is seemingly absent, with respect to its influence on us.

Here there is a question: “Can we or can we not, must we or must we not; how should we rise from potential to actual?” Should we or should we not somehow feel, understand, somehow discern the forces hidden in us as potentials? In the next minute they will appear. Perhaps we can do something to disclose these forces in advance.

Take a sick person who doesn’t want to eat. You tell him: “Eat something sour, let’s go for a walk, let’s do something; perhaps you want this, or that? You tell him how healthy it is, the flavors, the scents, something that would stimulate him, shift it from potential to actual. Why? Because he needs it if for his health.

Perhaps the same example applies to us, and for our spiritual health, our spiritual progress, the good forces in us, which can give us a desire for the goal, we must bring them out and accelerate their development.

Can we somehow approach it? We are all incorporated in Ein Sof. If I could awaken the powers that are really in me, I would reach Gmar Tikkun right now, complete abundance. Is it possible to do that? Let’s read and find out.

"It turns out that we cannot display potential force as a subject, standing and existing in and of itself, but only as a predicate. That is to say, when an action takes place in reality, at that time the force is revealed within the action."

Again.

"When an action takes place in reality, at that time the force is revealed within the action."

It can’t be any other way, only during the action. Prior to that, we cannot see the forces.

"And although by way of deduction, we necessarily find here two things — a subject and a predicate, that is a potential force and an actual force, that the appetite is the subject and the imagined picture of the dish — which is the predicate and the action. In reality, however, they come as one. It will never occur that a person will feel an appetite without picturing the dish he wants to eat…"

It is like in the movie What the Bleep? They say that the Indian stands at the ocean shore and doesn’t see the ship because he doesn’t have the inner pattern of the ship. Only after he prepares this pattern within does he see the ship; he can imagine what it is. Again.

"It will never occur that a person will feel an appetite without picturing the dish he wants to eat."

In other words, if I do not know about something, if I cannot imagine any kind of food, I cannot educe the force of appetite out of me. You can particularly feel it in babies: they cry and don’t know that they want to eat. They don’t know what they want. What makes them feel bad, they don’t know. They feel bad, but from what, from where? It has no form, no direction. You tell them: “You have to eat.” They don’t understand. They don’t connect their distress with food. Perhaps there are better examples, but that’s what I could come up with right now.

"And it will never occur that a person will feel an appetite without picturing the dish he wants to eat, in a way that these are two halves of the same thing. The force of the appetite must be dressed in that picture. Understand, that the subject and the predicate appear simultaneously and disappear simultaneously."

Still, there is the question: “Who is first?” The Light should come before the Kli and provoke the Kli from afar behind the scenes. Afterwards, the Kli awakens to that pleasure. That is what we learn in the wisdom of Kabbalah, as we say that in our world too there are such pictures: a bullet comes to a glass, and the glass begins to break before it hits the glass, before the bullet touches it. In other words, here the cause and effect — well that has to do with other systems, not for now — but there is a reverse connection between the cause and consequence, between subject and predicate.

"Now we can understand that this will to receive, which we have presented as selfness, does not mean that it exists in a person as a desiring force wanting to receive as a passive predicate. Rather, it refers only to the subject. Meaning it clothes in the imagination of the object worthy of being eaten. And its action appears in the eaten form, where it is clothed. And we call this action “desire,” meaning appetite force, appearing in the act of the imagination."

How do we relate that to spirituality? Can there be in me, I am asking a relevant question. I am not talking about a piece of chicken on a plate before me; that I can picture — with its legs up nicely, yes? — Flying in the plate in front of me…

Rather, how can I picture a spiritual form before me? Having no image of it, how can I have a desire for it? That is the problem. This is the real question. If I can be brought all kinds of food, persuaded, you do not want to but try it; maybe I am even force fed and then imagine it as good or bad. But in spirituality, where it is hidden and can only come when there is a desire on my part; if there is nothing I can imagine in advance, then what will this desire be like? And without a prior desire, how can I attain it? I do not have a Kli. It is like a dead end. Is there a way out of the predicament or not? Well?

"And so it is with our topic, the general will to receive which is the very essence of man. It appears and exists only by dressing in the shapes of objects that are likely to be received. For then it exists as the subject and in no other way. We call that action “life,” meaning, the livelihood of man. It means that the force of the will to receive dresses and acts within the desired objects. The measurement of the revelation of this act is the measurement of its life, as we have explained in the act we call “craving.”

Meaning, he still hasn’t given an answer. He only says that if my will to receive for spirituality encounters or is activated, meaning clothes, just like my appetite clothes in its form — the food — then I realize my desire and feel corporal livelihood. Similarly, if in my spiritual desire, I meet something with which I can realize it, I will then feel spiritual life.

How do we do that? Here he wants to tell us how important it is to maintain the Reshimot within us. These Reshimot awaken within us through our correct evolution using society, guide, and books. These Reshimot that draw the General, amorphous Light, these Reshimot themselves draw the correct form for that person in this general Light.

Each person tastes and pictures a personal taste in this general Light, like the manna in the desert. One tastes barbeque, another tastes…I don’t know what, all kinds of food, each according to his own taste, his own bed, his own Reshimot in the abstract Upper Light. But this is conditioned on awakening the Upper Light through the Reshimot, without any defined forms, through the guide, the books, and the group. Now he continues to explain that to us, “Two Creations: Man and a Living Soul.”

"Two Creations: A) Man; B) A Living Soul:

From the above we can clearly understand the verse: “And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living (Haya) soul (Nefesh).” For here we find two creations:

A) Man by himself, B) The Living Soul itself.

And the verse says that when man was first created, as dust off the ground, that is a collection of particles in which resides the essence of man, meaning his “will to receive.” That will to receive is present, as we have clarified, in every particle of reality, of which emanated the four types: still, vegetative, animate, and speaking. In that aspect man has no edge over any other part of creation, as the verse says: “dust off the ground.”"

In other words, there is a will to receive that was created by the Light, and it wants to enjoy, to receive. This is how it was created and that is its only attribute. There is evolution in this will to receive — evolution in receiving, in enjoying.

According to the measure of the will to receive, the general will to receive is divided according to all kinds of differences in it — from what to enjoy, from which measure of pleasure to enjoy, in the still, vegetative, animate and speaking. Four levels of the will to enjoy, corresponding to the four levels of pleasures that it finds.

The pleasures that the will to receive discovers are its life, its fillings, and it is divided accordingly into degrees: one, two, three, and four — still, vegetative, animate, and speaking (respectively).

According to the measure of the will to receive, we can see how this still, or vegetative, or animate or speaking are more active, more independent, more sensitive, more thinking, understanding, and perceiving the environment, controlling it. The intensity of the will to receive is the primary discernment in each and every creature, and this is called “its bed,” its primordial matter that should take its particular form at the end of correction. But it, in itself, must remain and must realize itself to the fullest.

A person who consists of his primordial substance, the will to receive, and he is as a human, with the greatest will to receive of all parts of creation. That discernment in the person is called “a man off the dust of the ground.” Yes.

Question: We previously said there are situations in which a part of the bed is corrupted, normally by the environment. What happens and how if that destroyed part is restored?

That is a question that anyone might ask. I was born to certain parents, in a certain environment, in a certain state, at a certain time; I was given a certain upbringing. A person complains not about himself, but about the environment — the parents and so on. I might also complain about myself — what qualities, what intelligence, if I were strong, if I could keep my decisions, but I have a weak character…everyone has many complaints.

Providence, the general program of reality, arranges us in such a way that we have free choice. Every person has a bag of problems, with one’s own intelligence, with one’s own strength, deceitfulness, one’s own thievery, and one’s own righteousness. Of all the conditions in me, I am in the middle point, and from there I can advance toward spirituality, regardless of the conditions. Forget about them, don’t look at them.

That is why we shouldn’t take the nature of a person into account, the character, anything at all. He comes, he wants to learn, he wants to advance to spirituality, he advances from the ground level up. He doesn’t want to expand on the ground level. That is where his original attributes are.

If he had been operating in this world, he would certainly need more wit to be righteous or cheating or this or this or that. It is true in this world, but these things — his wisdom, intelligence, righteousness, or deceptiveness — none of these work in spirituality. In spirituality they are like “zilch.” Thus, you don’t need any special characteristics, the corporeal ones that you were born with. None of this is going to help you.

These are completely different forces, completely different calculations. You will advance according to different data. That is why there is nothing to complain about. If you want to be “somebody” in something, you can cry about “why don’t I have what it takes for it.” But you do have what you need for spirituality, because if you start processing everything you have from your forefathers toward the goal, toward spirituality, you will then see how all these things are in you, present in a perfect blend.

In other words, we should never think that there is anything missing in us, in order to advance in the optimal, most effective way, in every single one. And the general law, the general providence, is arranged in such a way that in every single moment you can begin with your free choice, you are not dependent on anything or anyone, if you only choose to advance toward the goal. Yes.

Question: When the point in the heart awakens in a person, he suffers. He does not know why, but he feels bad, he starts searching. This is still not clothed in anything; there is no form clothed on that desire.

Right, it is not clothed. [Rav drawing] I am here; I have a point in the heart. I have a desire to somewhere; my desire is not on the surface — which is this world — this desire is for somewhere else, but I don’t know where. How will I know? I will know through the environment. Through the environment I awaken upon myself, seemingly awaken upon myself, the Surrounding Light.

How do I awaken the Surrounding Light? This Surrounding Light is at rest, but I awaken within me a greater desire — through the environment — and then I feel the Light that operates on me more powerfully. Then, in my Reshimo (reminiscence), I begin to picture some special phenomena in this Light — pictures and forms. I then seemingly imagine some kind of food — like chicken with rice — and in relation to that, I have an appetite, a potential force that is activated.

Thus, I cannot do anything without an environment that awakens the desire in me and positions me vis - á - vie the Ohr Makif (Surrounding Light). I need another power here. This additional power that I awaken, my Reshimo, goes vis -á - vie the Light, and then I am opposite the Light in such a way that I can already imagine the desired state, I can somehow imagine the next degree. The appetite and the food are then in such a way that I can execute and realize it.

We’ll have to talk some more about it. We just read through it. There are many things here, many implications to everything we have in this world, how it is for and against our lives. We do have what to correct in our lives. Well, let’s hope that this too will come, and for now, we will end the lesson.

Back to top
Site location tree