You are here: Kabbalah Library Home / Кризис и пути выхода из него / Кризис цивилизации / Новая Цивилизация. Всемирный Духовный форум, Ароса (Швейцария) / Discussion about Lecture in Arosa, Lesson by Rav Michael Laitman PhD, 15.03.06 – 29.03.06 / Discussion about Lecture in Arosa - Talk 5

Discussion about Lecture in Arosa - Talk 5

Lesson by Rav Michael Laitman, Bnei Baruch, Israel
March 20, 2006
Lecturer: Michael Laitman, PhD

We are continuing to read the Arosa document on the fourth page.

Nature's Purpose

While researching the surrounding world, we discover the connection among all of its parts, their cause-and-effect development and purpose of actions.

The development of human society and globalization compelled us to see the world as a single, complete entity which consists of opposites.

Whether we want it or not, this is what we reveal because the Upper Light works upon the Reshimot, upon our broken world, and this is the way it is revealed to us. These Reshimot are clarified more and more by the Light. This means the desire in them is clarified even more in all of its parts, manners, and connections.

Two influences of the Light emerge here. One is that we feel ourselves in contrast to it, more egoistic, more distant, apart from one another. The second influence from the Light is where we see ourselves as more dependant on one another. These two different, opposed phenomena are now revealed in us.

On the one hand globalization which is the connection that is a necessity between us and all parts of nature, the integral connection between all of the parts: the still, vegetative, animate, speaking and, in general, the whole of the universe in all its forms and levels.

On the other hand, there is the contrast that exists between each and every individual. Although he’s connected to the others, he’s contrary to them, hates them and even though he’s bound and dependent on them (as is revealed in globalization), he is prepared to destroy them and not take them into consideration at all. Even though he understands that he depends upon them, he wishes to destroy and erase them.

These two impulses or this knowledge are revealed together. Then a person exists in a very, very dangerous state on the edge. At one moment he needs and depends on everyone. The next moment he wants to destroy, kill and erase everybody so that there will be no one. Either he understands in his consciousness that he’s dependant upon everyone or he’s in his ego and only wishes to be on his own; as if he does not depend on anyone.

This contrast is very radical and still needs to be revealed. Then people will really feel from within that they must find the connection between these two phenomena. These two phenomena are compulsory from nature. This is the way they exist in a person and a person cannot survive through life if he does not connect them together. He can't get rid of one or the other.

Previously, thousands of years ago, we were savages and we lived as one man on earth in a clan, a group, just like brothers in a natural way because the desire to receive was small. When the desire to receive began to increase, we left the connection between us to nature and we began to engage and develop only by the desire to receive.

Thus we left globalization that was understood by us and that bound us together with nature. There was globalization on a primitive level through the desire to receive. Throughout these five thousand years, we began to develop through resistance, hatred and the hatred of brothers. Now that we’ve developed through this hatred, nature is revealed again at a level where we are connected with one another and with nature whether we want it or not.

But now these two parts are connected with each other in their contrast: the hatred between us that has risen to the maximum level, and our connection to nature, the essential connection that does not change.

Actually, this is the crisis itself: that one cannot connect these two things. A person can’t say as was said in the past, "I won’t be related to nature. I’ll build something artificial for myself." He can’t do it. Nature begins to be a threat and he cannot get rid of the hatred, get rid of repelling everyone. It is revealed that this is already his nature. What can he do? What does he do? These two phenomena are revealed together in a person and he is simply torn. It is revealed and it is clear to him that from this confrontation that all kinds of problems come to him internally and externally. Internally come despair, stresses in everything; and externally, society and ecology.

On the one hand, we are coping with integration and globalization. And on the other hand, counter to this, the hatred exists so that a person does not want this [integration]. This coping will be felt as the confrontation that brings all of the problems. It screams for a solution because one can no longer exist in such a state. From this recognition of evil, humanity will start to feel the need for a method that will help them draw closer and connect these two things together. This is precisely the method of the wisdom of Kabbalah.

We’ll have to explain a great deal as to how it’s going to be. Of course it's possible to move these things closer, without suffering, in a more convenient way by raising awareness through the spreading of Kabbalah. Thus a person will see that it's so and approach these things with wisdom through his mind and not through terrible troubles and suffering; and we have to work for this.

The development of human society and globalization compelled us to see the world as a single, complete entity which consists of opposites. The world’s perfection lies in the unity of its elements. This is achieved only by the co-existence of all of nature’s parts, when every part works for the sake of the entire system’s life. Since except for man, all of nature strictly fulfills its predestination, the obvious goal of nature is to lead man to perfection, to the property of bestowal. This is what the program of nature’s governance is all about.

As we have said previously, we reveal in nature, (we’ve revealed and shall reveal) within scientific research. We don't have to go above this. What we reveal in our senses in the still, vegetative, and animate, we have to carry on researching them, how they exist, and we shall reveal even more and more how they exist in integration, in connection and mutual influence, mutual help. Even sheep to wolves and the other way around, we’ll discover the innerness of it, how this calculation is in love and unity. Also within us, what does not depend upon us exists in unity and love, because nature in Gimatria is the Creator (Tevahbe Gimatria Elokim).

Where is there no Elokim? Only in the part in a person, where a person is given free choice. There, Elokim is concealed; He has left. You can say "left" or it's possible to say, "concealed and exists within." In regards to a person, it is termed "It does not exist." Within that part, a person needs to build himself as the Creator, as Elokim.

Where are these things? First of all, they’re revealed within us in the desires and human relations, us toward society. Our correction is in money, respect, knowledge, in all inclinations and influences that we receive from society. Therefore, actually all we need is the correction of society toward the person and the correction of the person toward society.

We need to recognize this and also to teach why it has become this way. It is because only human society has gone through the breaking in spirituality and it therefore exists in corporeality in this form. We need to connect, not as different clans or the kinds of connections that exist on the level of living. On the level of speaking, we need to do these things consciously, understanding that all of general reality besides us is corrected. And if there are faults of some kind in them, it is only because there is Hitkalelut (incorporation) of them in us and that we project our faults, our corruption, on them.

There needs to be an understanding what the soul of Adam ha Rishon is, how it broke and divided into many souls. For now, we can give it a further explanation. Let’s say that the souls clothe into bodies and then here we speak about the mutual correction of the souls, that each and every one shall see himself as responsible for everyone, that these are his vessels. This is actually the form of Adam within him, the image of Elokim, his shadow. To receive Tzelemha Elokim is called to receive the AHPde Bina, which is the example of how Elokim works upon us. Thus, we need in return to receive the Tzelem from below to above, Tzadik, Lamed, Mem, and to come to Tzelem Elokim, to the image of Bina.

Question: On the one hand, it's written that, “All of nature fulfills its destiny very harshly, firmly” and on the other hand it’s written that, “All of nature brings a person to perfection.” It's not clear. What is nature? What does Tevah mean here? Is it that the still and the vegetative exist in perfection and that they push a person?

Tevah is nature, is Elokim. All of reality is called " Tevah," corporeal nature, spiritual nature, and generally everything that exists, is all nature. What a person receives within his vessel, from zero up to everything that will exist, is all called "nature," Elokim. Why? Because it has the qualities of Elokim, the qualities of Bina, and when he joins to these qualities, he discovers all sorts of different names because he discovers them in his vessels.

Question: First of all, are we speaking about corporeal things (i.e. what we see, the still, vegetative and animate) that live in perfection?

When a person investigates the world that he now exists in, he sees that all of the still, vegetative and animate exist by orders of nature. If it's according to orders of nature, then what laws exist within them? He sees that there are laws within them that complete one another. He sees that they’re all in harmony—minerals, vegetation, the Sun—that everything completes one another. He begins to discover that it’s not that there's survival here, and that each one builds himself at the expense of the other, and eats up the others.

When we investigate deeper into nature, it is not what it seems to the eye, to our egoistic eyes but rather, when we delve deeper into nature, the next layer is revealed to us—even to us— without the Divine vision, which we acquire. It is revealed to us that nature is altruistic, loving, caring for each and every part that He creates, and we are all connected only in a mutual form to help each other.

Otherwise an individual has no right to exist. One has the right to exist only if he is a part of the whole from the general picture. This must be. If we see that a certain part is gone, (that it used to exist and now it no longer exists), this is because in development there is no longer a need for this part in the general picture. It contributes in another form, lets say, as dinosaurs for an example.

We say that it’s evolution, (scientists no longer think that it's this way), that evolution comes from the struggle where "the strong wins." This is not so. If it were so, dinosaurs would have ruled the world instead of us. But we are the dinosaurs, in mind, not in force. It doesn’t go by the simple force of nature but rather by development of purpose. What is the goal to be in potential, in mind? Here we discover that the goal of a person is to get to know nature.

Question: There is nature that exists by laws of completeness and harmony. A person sees that he is alienated and the opposite of this. What exactly pushes the person towards coming to the nature of giving? What pushes him to complete his part in nature within the general picture of nature?

Suffering. He sees it from the suffering. If not for the suffering, we would not awaken and there would not have been any Kabbalists in the world that would have come to the understanding of these things and would have told us about it. It is only the suffering, the lack of Light in the broken vessels when we discover this from within attaining reality. No one comes down from Heaven and gives us the book of Torah, two stone tablets or a certain paper, a card from a publishing house where different things are written. People revealed it from suffering, from lack, and they tell us. Therefore, a person reveals that he is the part in nature that has a fault, and he has no choice except to complete himself so that all of the parts of nature will be corrected by him even more than before.

Natural Development of Desires

Since man’s development occurs in accordance with the program of nature’s governance, more and more people feel unhappy, empty, and depressed. They aspire to do away with this sensation with the help of drugs and terror. Crisis of the family, education, sciences, arts, and the threat of destruction as a result of an ecological or nuclear catastrophe are also the consequences of this state.

As long as man egoistically develops and uses his desires, Nature itself creates a threatening atmosphere around him.

According to how developed people are, that is what they feel. Again, here we have to add because we’re speaking about something from within us. When a person says, "This computer is behaving incorrectly. Look what it’s doing to me!" What? Can this computer do something to me? Does this computer have intentions, desires? Rather, a person dresses his character upon it. If he is angry, then he says that [the computer] has this quality, and so forth.

Therefore, it is the same with nature. Nature is permanent, influences us constantly, and nothing changes. We change everything because the Reshimot are developed within us and we do not fulfill them in the proper manner. But we fulfill them for our own pleasure, each one egoistically harming the others and then it seems to us that nature increases in us and gives us more strikes and blows. No. We, in the uncorrected implementation of the new Reshimot, bring ourselves to confrontation with nature, which is constant, in a more and more painful manner.

As a result, man is obliged to realize his place in nature’s system and perceive his egoism as the only evil. By subjecting us to suffering, egoism pushes us to search for the method of its correction and the correct unity with Nature.

Question: When I look at a certain wolf eating a deer, [do] I say that he is evil?

You see that it’s evil? Speak to a veterinarian, speak with anyone, and they‘ll tell you that there’s nothing bad about it. I was driving around America with my family. I drove three hundred kilometers non-stop, for twenty days throughout the parks in Yellowstone. There was a fire in the forest for three hundred kilometers and no one came to put it out because if the forest is burning. It's natural. It deserves it. If not for this fire, there will be another one.

This means first we need to understand nature, and then figure out if we understand it from our qualities, how it seems to us or by a certain general plan and truly by different values.

You can go to the people of Sodom and they’ll tell you, "It’s okay to kill the other. And to kill the elderly, it’s okay. What do they need to live for? Truly for the sake of the society, after the age of fifty a person should die. They can’t work any more like the young. They have some wisdom, and we need their wisdom, so let’s say we will leave them until the age of sixty."

Why isn’t it correct? (They can tell you): "This is the way it is in our body. A cell that can no longer exist properly, i.e. give to the body what it needs to give, receives an order to kill itself and it leaves us in some kind of form as secretions or things that fall off like hair. Therefore this is the same thing on a higher level. But if it's connected to you, you don’t agree since it concerns you personally. But it’s truly correct." "If speaking rationally, one can’t receive a person at the age of twenty, straight to the army. Regarding children, it’s okay, one has to raise them. But regarding elderly people or sick people, what for? What the Nazis did, is it not in fairness toward society? What a burden it is for society. They themselves, these elderly people, need to understand that by killing them, they bring a great contribution to children and society."

I can give you such theories that eventually you’ll agree with me, until it comes to you. When we look at nature, we think and calculate it in our own eyes. The wolf is eating the sheep, it is so cruel, how awful. And when you eat your chicken, why are you not ashamed? What’s the difference?

Remark: It's tasty for me.

The wolf doesn’t understand anything about taste? You are slaughtering the chickens whereas the wolf is doing it because it’s essential for him. The wolf is corrected in comparison to you. You waste ninety nine percent of what you use from nature because it’s just a waste when you don’t need it. Say, yesterday, I overate. Will a wolf eat too much? Never. He eats only as much as he needs. But when I stand up from the table, I can’t stand. With the wolf this never happens, everything is corrected.

So you can’t say that it’s not essential, because it’s really according to necessity that nature, Elokim, makes the wolf do it. Of course, he does it by instincts, automatically, but you can’t say that, by this, the wolf has some kind of involvement with his instincts and that he’s evil. He’s a machine working this way. On the one hand, the Creator grows meat for the wolf and, on the other hand, He makes the wolf eat this meat.

Also, if you would’ve engaged with the chickens in an essential way, but you raise and eat them not according to need. It’s not only with chickens, but you also eat people. You eat the others in the spiritual form. A person is the problem in the world. He is the crook and the predator, not someone else.

We do not see this about ourselves. If you could see your thoughts, (that if you think something bad about someone else, by this you kill them, not like the wolf, but you truly kill them), then you would have made a totally different calculation. You would have really discovered that you are the only evil one. Everything depends on consciousness, on awareness.

Therefore, we need to spread the Wisdom so that people will understand this and, when they understand, it will be easier for us to talk to them. The explanation would be understood on its own. A person would understand one thing from the other.

Question: You’ve spoken about the different disasters, which press us on the level of the speaking, living. I want to ask about chicken flu. Is this connected to the level of the living and the pressure that is working on us?

Are you worried about the chicken or are you worried about yourself? [Rav is laughing] Why not? The poor chickens are ill. You are worried about how you will not to be able to eat them. [Rav is laughing]

The Long Path and the Short Path

How does humanity realize the need to become similar to nature? How can egoists arrive at the realization of evil? They will come to it from hopelessness and from the realization of egoism as evil!

One can advance toward the realization of evil by choosing the path of suffering or the short path of correction. However, the path of suffering is not a path; this is just an amount of time that is needed for the realization of all the horrible consequences of one’s stubbornness and egoism. Yet, as soon as a sufficient amount of suffering has been accumulated, a person makes a calculation and decides that there is a greater profit in correction than in suffering, and makes an effort to become similar to nature.

There are a lot of things in these words regarding what calculations we make. Meanwhile, we first need to see the evil. After, from the recognition of the evil, we want to run from the evil and, of course, we make egoistic calculations until we come to calculations called LoLishma which are followed by calculations called Lishma.

The formulas of the calculation change on the way from corporeal to spiritual. We do not talk about this here. To look like nature, the intention is to become like the higher altruistic force, and to reach this, a person must go through an inner change, which is called "to acquire the quality of bestowal." This does not exist in us at all, not in understanding, of course not in attainment, and not even as an example in our state, (meaning in our world).

Anyhow, whatever happens, our advancement is from the influence of the Upper Light upon us. The Upper Light that influences us can influence from both sides, from two sides.

Either the Upper Light influences us from above and then its influence is short and good, or it influences us through our Reshimot in a way that is a detour. So what's first? If it’s through the Reshimot, it brings me troubles but if the Light is first then it brings me by way of the short path and pleasure, (well, not pleasure but anyhow…), the Light in advance.

Therefore, it depends by what means a person is advancing. The Light is called "the path of Torah" and the Reshimot is the path of suffering. The path of suffering is not a path as it is written but the number of Reshimot thathave to reveal themselves, that come to an unbearable state in comparison with the Light and in contrast with the Light, the constant Light.

What does one do if he advances through the path of Torah? He studies for Ohr Makif, in order to draw Ohr Makif. He does not wait for the Reshimot to awaken because the Ohr Makif awakens the Reshimot.

If it’s through the path of suffering, it is called "I do not learn in order to awaken OhrMakif but I wait." He waits with the Ohr Makif. Simply, he doesn’t study, then the Reshimot are revealed prior to the Ohr Makif, and he feels troubles. These Reshimot that are revealed shall demand and push him toward revealing the Ohr Makif. However, it turns out he’ll need the Ohr Makif because, each moment that he is not engaged with the Ohr Makif, the Reshimot begin to work by the same Light.

Either a person speeds up the spiritual development or the corporeal development pushes him toward troubles—one of the two. Therefore, we should be drawing the Ohr Makif upon us all the time and this, in fact, is the key for good, rapid advancement with enthusiasm and pleasure.

How can a person do this? A person is in all different states at work, at home, etc. And can’t manage, the whole world is putting pressure upon him. Therefore, he can do this (move out of that state) only by the general force of the group because the advancement toward the Ohr Makif is in order to join together. Otherwise it’s not called " Ohr Makif."

The Light that operates is not in order to correct him. It operates in contrast upon the place where the broken connection is between him and others, where they grew apart by the Shvirah (breaking). The Lightworks toward this. If a person intends to connect himself with others, then he is certain that he summons Ohr Makif because it operates to bring us together and aims us in the direction of correcting ones nature. If he means or aims toward something else, then it is not the Ohr Makif that operates, and it is just his imagination that he is under the influence of the Light. Which Light? He is not in equivalence of form with it.

Therefore, the proper organization of the group (in the right society, where within a person begins to connect with the others and to search for connection with the others) draws upon him the good, correcting, Ohr Makif. By this, he comes by way of the short and pleasant path instead of the long one.

It’s true that there are two ways, but the second way is not a way. It is only a delay, until you feel that you have no other options, and that you must come to the correction. There are a lot of people who are seemingly looking for the Ohr Makif, but they don’t know what it is because they don’t look for it through the connection with the group and connect in proper form to the society. They should only draw Ohr Makif in order to receive the quality of bestowal and to fulfill this within the group in action; to reveal the true quality of bestowal that is the Divine force.

If you are not implementing this in the correct manner, then, of course, you are in contradiction to the correct path. Therefore, it is said, "Israel, the Torah and the Creator are all one." This is what we need to implement, in order to aim us to the goal more, like it is written in Fruit of the Wise, Letters, P.63.

Question: Could we say that the Ohr Makif is the vitality that one draws from the future corrected state to the current state, that it’s the hope?

The Ohr Makif is the Inner Light in a person’s connection with the rest of the souls and to the larger vessel. What is the difference between the levels? It is the connection between everyone even more and more into one vessel, where within it, all of Divinity is revealed. When we pass through the Machsom, this is the first time a person finds the connection, and then it is called "The reception of Torah." We feel the connection as the Arvut, as the essential thing for the first time. Then we discover the Light, the Creator, which is revealed within this in a general way. We are still under the mountain. Still, it’s called "The reception of the Torah," where the general Light is revealed.

Question: We should come and explain to the broad public about Divinity. Otherwise how can we come to them with the plan of the supervision of nature? They will say "What, nature has a plan?"

Certainly, we see it .

Question: They don’t see it.

You can see it. Nature is smart. You see that nature has a plan; that in nature there is also a beginning, a cause and effect, a certain law. I want to ask you something else. What’s the difference between nature and the Creator where you ascribe to the Creator different desires of yours, which do not exist in nature?

Question: How can we explain to people?

I don’t need to explain. I am talking now about you and how you describe nature. You’re describing nature as still. But if the vegetative, living and speaking came out of there, then why is it still?

Question: Because of people's ego?

No, because for now, you can't reveal more than the still forces.

Question: It's not ego?

What seems to be nature to you, the universe, the air? What is Nature?

Question: There are people who actually think that they rule everything, but it's their ego. These people think that nature is nothing special and it's just there to serve them.

I am not speaking to people who just sit at home on their couch watching T.V. I am talking to a person who wants to learn and hear rational things from science, (no more than this); what he can receive in his senses and mind, what comes from nature, research, five senses clarified and checked out. I am asking you, "What is nature?" Nature is all of the forces that I discover in general in everything. I am also a part of nature, am I not? If I am not part of nature, then who am I, God? I am also from nature.

This means that all of the forces and all of the qualities that exist in me are also nature. Even what I want or don’t want to have, it doesn’t matter which way you say it. When I come to open up a corpse of a person, I say, "Now I am investigating nature." When I come to investigate the inner world of a person like a psychologist, I say, "This is nature." If I come as a psychiatrist I say, "He has all kinds of complications," and I’ll also say, "This is nature." Nature completely includes us, and even more than this. Why more than this? Because at least mind and feeling, all of these things belong to nature.

They also exist in nature because they exist in me, within me. Would you detach what doesn't belong from nature then? When you research and investigate the others, do you say that a person belongs to nature or not? Yes, you ascribe him to nature.

So the problem is that you, yourself, do not belong. When you say that, "Nature doesn’t have the thoughts that I have." Then what are your thoughts? Is it not nature? Look at yourself as an alien would from some planet. Would he not look at you like a phenomenon of nature? But where did you come from? Begin to receive a more correct image; we are not separated from nature, we’re within it. Therefore if that is the case, all that we have is nature.

Question: I don’t look at it from my side, but from the side of those to whom we will come to explain it to...

To explain is an art. One needs to educate the public and humanity, slowly. It is the outcome of many years of [effort] and really searching. But this is also included in nature.

Question: So whom do we approach?

We finally approach ourselves. What does it mean that a person approaches others in order to educate them? Actually, one cares for those parts that he needs to connect to himself, and to correct them in himself; this is part of him. Then in such a way that he operates upon them he corrects himself, his AHP, like we’ve learned. He doesn't correct someone or something foreign.

It’s the continuation of his correction, and to the extent that he is incapable of doing this, it is a sign that he hasn’t yet understood, clarified his vessel. He is constantly only in his own corrections. He doesn’t look at the others as foreign. What could be foreign in them? They all belong to him and from them he truly receives the feeling of Divinity, of Ein Sof. I'm talking on the egoistic, rational side, as we have learned. Not with the intention that you don’t understand.

Therefore if he cannot approach them, it's a sign that he hasn’t sufficiently clarified and doesn’t know his desires enough and the connections between them. He hasn’t learned the system of reality, the plan and the program that should be there within. Thus, he needs to research further and to learn. It’s not that he is doing a favor for someone.

Question: We constantly say that we need to learn from nature (that works in the correct manner) how to come into balance. Therefore, my question is "Will we eventually have to kill the disabled, elderly and the mentally ill?"

We’ll look at a person as an eternal soul. We’ll see as to what extent each fly and each ant is needed. Either it exists in the proper form, independently existing with the connection with others. Or it disappears within the others, who eat it in some kind of form, or it’s included with everyone in some form and in this way it keeps on existing. Every living soul on the levels of still, vegetative, animate and speaking and within this a person reaches decisions that are of course different from us because with us it’s all egoistic and change from moment to moment.

For instance, I began convincing them that it is worthwhile to kill the elderly and they began to agree with me. The elderly would agree, with no problem, we can convince them and they’ll understand that it’s correct. Otherwise, how can humanity exist and so forth, there’s no problem with this. "There is no just court but from Above."

Question: For a few days now, you’re saying that, "By my thoughts, I cause evil to others and kill them." Can I understand what is evil because I don’t see that I cause them evil? I see people receiving pleasure, at least those who I am in connection with. What does it kill them by? Can you explain this?

You want me to explain about you how could it be that you are evil? At least like everyone else. Let’s say everybody’s a thief. So I am also a thief; everybody does this, so I also do it. First of all it is impossible to explain but rather only in the advancement by learning, by raising the consciousness, by drawing the Lights. What does it mean to explain? It’s not literal. It’s mindedness. From the explanation, a person sees to what extent he is the uncorrected part in society. How? Baal Shem Tov spoke about it beautifully: he said, "The whole world is a copy of me, my mirror, that I do not see the world, I see myself."

If the whole world is completely good and a person sees Divinity, the Creator, and there are no people here at all, rather all are angels, God's workers, complete, and all are at the end of correction. Then he also exists at the end of the correction. If he sees them in another form, it means that he is in another form. Is he evil or good toward the world? I don’t know what you think.

Question: I want to know if these two ways, the Torah and suffering, begin only when the point in the heart develops or if it always works on a person.

How do these two ways, Torah and suffering work upon a person, if he does not have the feeling that he can exist in this world or really be drawn to spirituality? When the point in the heart is developed, corresponding to it works the Ohr Makif.

The Ohr Makif comes and works upon the point in the heart. If a person does not develop it by learning, by the group, then the same Light works not on the point but on his ego, on the Reshimot.

A person consists of the heart and the point in the heart. The point in the heart is a person’s spiritual Kli and the heart is the five senses. The Light operates if one aims his action (as opposed to the point in the heart that one raises from it). One can say that it’s "the raising of the MAN." It’s not MAN yet but somehow one can say that. Then the Ohr Makif (thus it's now called Ohr Makif) works upon his point because the point is the future Kli. His point is on the next level where the Light comes from, because here it’s Ohr Pnimi and, below this, it’s Ohr Makif; this is the higherdegree.

Here one’s Kli is larger. Why? It is because it is connected with others. In what? In that he thinks of himself as zero and the others as one (if you remember from the article of Rabash). In such a form, a person works in the group and in the learning toward the goal, and then what illuminates him is the Ohr Makif. This Ohr Makif illuminates the point in the heart that wants to connect with all the rest, to be as one Kli. So the Kli can grow. If a person does not aim at the point in the heart, (that is, not for connecting with other souls and the revelation of Divinity within this), then the same Light operates upon the heart, upon the five senses that are within the Reshimot.

Then the Reshimot come out even more, worse each time with additional Aviut, and subsequently a person has more of a collision between the point in the heart and the Reshimot, until he starts to feel such emptiness that he has no other choice. But this is the path of suffering.

The Light also operates upon these Reshimot and brings them to development, but it is not called Ohr Makif. Rather it’s the general Light that operates in a steady way on the Reshimot and the Reshimot are activated. In the point in the heart, there are never Reshimot, only what is revealed as a spark, never more than that. All the rest that one needs is to connect the rest of the souls from the outside. This means if a person waits, the Reshimot will not be revealed. In the point in the heart, one has no Reshimot. Here, all of the additions are in the others, in the other souls, whereas in one’s ego, there are plenty of Reshimot.

The will to receive went through all of the worlds and it came to you. This is your heart with the Reshimot but the point in the heart is a spark, a part of Divinity from Above.

Nevertheless, one can choose a short and easy path of correction: if a person receives knowledge about the world’s structure, causality, and purpose, he accelerates his realization of evil (his opposition to the world) and does not need to realize egoism as evil under the influence of sufferings.

Therefore, we have to accelerate the process of realization of egoism as evil in the whole world by disseminating knowledge about the crisis and its cause – our opposition to nature.

That’s what Baal HaSulam says: "If you would’ve come to a desert island where people kill each other and are in trouble, wouldn't you help them?" It simply shows the measure of a person’s awareness toward the world, to the Creator, correction and one’s level. When a person is pushed and is drawn to correction, to circulation, one sees in this the action of the point in the heart: A) if he belongs to this, and B) to what extent he is aware of the goal, the correction and the general plan.

There are those who do not feel the need for this but rather see that they themselves can stand aside from this whole process. It’s truly a reason for worry that they do not yet feel that they are awakened from the inside of the general vessel. It is really a sign of lack of development. The feeling of urgency—even if not the recognition that one belongs to the vessels, souls, humanity, but the urgency for circulation outside of such recognition, the urge for circulation—this is a sign that a person is close to the integral vessel. If there is no urge for circulation, then this is still the prior, early state. He needs to see himself according to this and try.

Back to top
Site location tree