Bold and in quotes: Original text of Baal HaSulam
Regular: Commentaries of Rav Laitman
lowercase italics: emphasized words
Capitalized italics: transliteration from Hebrew
We are reading in the book Shamati, Article #126, A Sage Comes to Town.
“A sage comes to town.” The Sage is called the Creator. The Creator comes to town. On Shavuot (Pentecost) He shows Himself to the world.
This means there is a situation that is called “Shavuot (Pentecost),” when the Creator can appear to the creature within the city. The city is the creature’s Kli (vessel). We sometimes call it “home,” “soul,” “inner Kli,” “will to receive,” or “Partzuf.” This Kli has many names. But the Creator appears there, in that place of the creature, which he builds and specifically prepares.
“The idle says: ‘a lion on the way’; [Meaning there are people who cannot discover the Creator. They’re called “idle” and they have all kinds of excuses why they can’t discover the Creator.] perhaps the sage is not at home? Perhaps the door is locked?” [All kinds of excuses.] The thing is, our sages said, “if you labored and did not find, do not believe.”
In other words, if you make sufficient effort, it’s certain that you have to reach the revelation of Godliness to you. And if you don’t give sufficient effort, then there’s still no revelation of Godliness. Then you attribute that to all kinds of incidents that are seemingly not up to you, although our sages said that you should only labor. It doesn’t depend on any other condition.
Therefore, if he sees that he still hasn’t found the Creator’s proximity, he is told that he probably did not exert enough. This is why the verse calls him “idle.”
But usually a person finds all kinds of justifications for himself. There’s a lion on the way, the door is locked and the sage didn’t come for all kinds of reasons. There are people or incidents blocking it from appearing here and now, specifically. But as it is written, “Every moment that the Temple is not built—which is a home, a city where the Creator appears—it’s as if it was ruined.” Meaning, a person is guilty of the situation that occurs in his home where in the Kli the Creator should appear.
What is the reason that he did not exert? Because he’s looking for the Creator’s closeness. Why doesn’t he want to make an effort? Because, even if you want to get something corporeal, you still don’t get it without an effort. [He certainly understands that he has to make an effort. So why doesn’t he? With corporeal things, he understands that he has to make an effort. But does he expect spiritual things to come by themselves? Why does a person think that?] Indeed, he wants to exert. But he says, “a lion on the way,” meaning the Sitra Achra (evil inclination).
But he says, “a lion is on the way,” meaning, Sitra Achra is obstructing him. He’s on the way and there’s some alien force that stops him from approaching. If a person was looking for the truth, he would discover that this alien force (what seems to him as the Sitra Achra) is really in him, not outside of him; or that it is outside of him, but it is specifically so that he would overcome it. In this way, he would find the powers to overcome.
But he says, “a lion on the way,” meaning the Sitra Achra, as it is written, “a lion lurks in secret.” Meaning, those who begin on the path of the Creator meet the Ari, which is on the way of those who fail in it and cannot recover.
“Cannot recover” doesn’t mean that he is lost and has completely nothing more to do; that he’ll just spend time until he retires and in the next life he’ll do something. In the wisdom of Kabbalah, we learn that reincarnations are in spirituality, not in corporeality. A person does not have to die to once more be awarded another round for his efforts. A person begins a new incarnation every single moment if he decides that from now on he is beginning a new effort, a new life and a new attitude. It is called “a new incarnation.” You don’t need a body to die, or to live or to be born for that. Our body—the flesh and blood body—is completely independent of spiritual decisions and the spiritual goal. Our decision determines it. If a person says, “That’s it! I am through with my previous attitude, and I want redemption,” then he rises.
For this reason he is afraid to start, because who can defeat him? Then he is told, “There is no lion on the way,” meaning “There is none else beside Him,” as it is written. Because there is no other force besides Him. As it is written, “and God hath so made it, that men should fear before Him.”
And then he finds another excuse.
He even comes to a point where “There is none else beside Him,” and he understands that there is no lion, no excuses, no neighbors, and nothing in this world, not even in spirituality. He understands that it’s the Creator’s force that specifically failed him so he would rise above it. Like Baal HaSulam explains in the Introduction to the Talmud Eser Sefirot, they begin to run to the King’s Palace to climb up the mountain.
So what excuses come afterward, even when a person pictures this whole situation correctly? What comes after this depiction of “There is none else besides Him,” where he positions himself (i.e., me, the Creator and the obstructions that are specifically between us so I can reach Him) and expresses his love and builds his Kli—the house or the city—where the Creator will appear?
And then he finds another excuse, “Perhaps, the Sage is not at home?” His home is Nukvah (Female), the Holy Shechina (Divinity). Then he cannot know for certain if he is walking on the path of Kedusha(sanctity) or not.
This is why he says that perhaps the Sage, meaning the Creator, is not at His home. Meaning, this home is not His, not of Kedusha. And how will he have knowledge that he’s progressing by sanctity?
This means that he is asking for knowledge, not for faith. He has to first confirm if it’s all true. And of course, this will not happen. Because the effort is the reception of the Light of Wisdom in the Kelim (vessels) and by that a person will limit himself. It won’t be giving, but reception. The Creator can’t appear in this way. It’ll be against the law of equivalence of form. It’s impossible that the quality of bestowal will appear in the quality of reception. They have to be similar to one another, according to the law equivalence of form. So when a person wants to know, to feel, to understand, and to be certain of what he does, then what he asks for shows that he cannot transcend his egoistic ideas.
Kabbalah does not ask you to be irrational. It just says you have to acquire different Kelim, ones in addition to those you already have. These Kelim that you’re about to acquire are the rational ones, but they are above your understanding and intelligence. So they seem to you to be completely unrelated to the rational and emotional; to what you can measure, feel and understand.
But even though that’s the way it seems to you right now, ask that they be so. Meaning, don’t research and don’t bring yourself to a situation where you want to enter the spiritual realm with your corporeal brain—it’s impossible. You won’t get more than all kinds of mystical or philosophical teachings.
If you really want to know what spirituality is, you have to acquire the Kelim first; the Kli precedes the Light. And then you discover the Light in the Kelim, according to the measure of equivalence of form. Thus you should ask for the Kelim. It is not that you come with your present Kelim, with your complaints, and with your reason and by that want to capture spirituality and research it. It just doesn’t enter your Kelim. These are different measurements entirely, imperceptible to either your mind or your heart. And this is why we first have to be prepared in the Kelim.
A person claims that he first wants to understand, to feel, to test, and to research, which (to him) is the rational way. And here is the misunderstanding between the method of Kabbalah and all other teachings.
All other teachings remain at a level of the will to receive, at the corporeal level of our world. They somehow try to research spirituality while the researcher remains with the tools of this world. And then they begin to philosophize about how spirituality should be this way or that way. They can’t feel it, but they somehow begin to imagine it. And that’s what they build their skyscrapers on. Of course, it is totally unfounded because the basis has to be “from Your actions, we know You.” You build the spiritual science—a rational and exact one—from the sensation you have within the desire and from criticism of the sensation. Even corporeal science is like that.
So, of course, when we research in spirituality without spiritual tools, nothing can come out of it besides false imaginations. That’s why the wisdom of Kabbalah says that first we have to be equipped with the right Kelim that are appropriate for this research. And then, everything is before you. And moreover, those who discover the Holy Names, i.e., all the Lights within the Kelim, they are the better ones, they are the blessed ones.
So, the issue here is of approach. Don’t ask for the revelation of Godliness—the meeting with the Creator—in your egoistic Kelim, natural Kelim. Ask for the correction of the Kelim, the new Kelim, and in them, reach the revelation of Godliness.
Then he is told: “The Sage is at home.”
This means that it depends on whether you discover the correct house. Don’t say, “He is not at home,” but your vessels are not the right Kelim in which you can discover Him. He is home; you just haven’t reached the right house, the same building called “the Temple.” Besides the desire, you need the Temple itself—the intention to bestow. And then you will discover that He is there. Otherwise, instead of that, you discover darkness.
Meaning a person’s soul will teach him. And he will know that in the end he is progressing in sanctity.
Then he says, “Perhaps the door is locked, and you can’t enter inside the Hall, as it is written, ‘not all who want to take the Creator will come and take’?”
So, again, it’s the same as with the keys. If he says, “I don’t see that the sage is at home,” that the Creator is in the Kelim, then he is mistaken concerning the Kelim. Now he is told, “No, the Kelim are good and the Creator is in the Kelim.” Meaning, through all kinds of hints, all kinds of guesses, so to speak, he comes to understand that the problem is with the Kelim. That’s why it is worthwhile for him to change his Kelim.
Then he has other excuses; the Sitra Achra, his ego, immediately brings him to a more internal state. It takes him through the concatenations of his internal Yod Hey Vav Hey (YHVH). This research brings him to a deeper and deeper internal level. So, what’s that deep level?
It’s true that there is a house, and there is the revealing of the Owner of the house, but there are no keys. Meaning, I don’t know in what way to approach this Kli.
Then he is told, “The door is not locked.” Because, we see that many people got to go in there.
So why is it locked before you? There were such cases in the world that people did reach it, and not only one or two. If you have a desire, that desire probably comes from the Creator who wants to appear to you, but He is waiting for you to make a little effort. Without the effort, you will not be able to feel Him. To the extent that you work, you will feel Him. So He is waiting for the slightest effort; it is called “the portion.” If you discover the measure of that portion, you’ll have some minimal perception of Him, the tiniest, first ten Sefirot. And then you will be able to catch Him, to sense Him and to get a grip on Him in your Kli when you have even the smallest house.
But still, it’s a complete Yod Hey Vav Hey; otherwise you can’t discover Him. Because you, as a person, feel only in the lower Hey (5th letter in the Hebrew alphabet, numeric value 5); you have to go through all the discernments until it appears within you with respect to your Mocha (marrow/brain/mind) and heart, where you are. This is called "your lower Hey.” For that, you have to make some kind of small effort.
So, there is a house and the Upper Force is in this Kli. And you don’t need any keys for this Kli, only a little bit of effort to come closer to Him.
And then he replies, “In any case, I will not go.” This means that if he is idle and does not want to exert, then he begins to argue that his job is getting harder on him.
By this then he no longer says that there are problems outside of him, but says that the problems are within him. We see this even when we talk to a person in this world in regards to all kinds of things he has to do, that are worthwhile for him to do or whatever. He has external reasons that he normally begins with, and then the internal reasons.
So, here it is the same; it goes from external to more internal reasons. Why does it begin with the external? Because with them it is seemingly easier to say that it’s not up to him, that it is far from him. There is no house, there is no Creator in the house, there are no keys; it’s far, you can’t get there, and who reaches it, whatever. But then in any case, when it is opened more and more for him, and he is shown that he is incorrect, then he begins to turn to more internal complaints.
And which are those? That there is no preparation for it, that he doesn’t have the strength, the health; that he is not smart enough, and he needs some special excellence for that, etc. Then it’s not that he talks about his internal-external qualities, but his internal-internal qualities; i.e., the internal qualities that the Creator does not want him, that the Creator deliberately failed him. Because if He’d wanted him, according to his effort and the effort that he already made in life, He would certainly would have shown him everything already.
So, in the end, he comes to a point where he justifies himself and condemns the Creator. But he does it slowly from the outside inwardly; that’s how we work.
The truth is, that those that want to exert see the opposite; they see that many have succeeded. And those who do not want to exert, see that there are people who failed.
The problem is the effort. We think that our mere presence is an effort. This is incorrect. Rabash always said, “Another penny, another penny, and you have a big account.” It comes by pennies, meaning by rare and special incidents, when a person really aims to make an effort above his reason and wants the Creator to appear through that. He tries to connect all of the components together to create a spiritual Kli and asks for it to happen, and also that it would happen not for himself, although, of course, he’s in it. But he asks that it would be inverted and would be for the benefit of bestowal—for the Creator.
Until a person positions himself and thinks for a second of the intention, the desire, the effort and the request—the correct ones—this is the moment when it is added to the great account. We have to accumulate such moments; the Creator accumulates them. And then He appears the minute they come to the minimal amount. It’s like we count money; say, I have a coin: one shekel and five shekels but there is no two, three and four. Meaning, you have to move between what you have.
There are defined things when you jump a level. In spirituality, this level is Yod Hey Vav Hey, the complete ten Sefirot, the degrees of Aviut (coarseness/thickness) of Shoresh (root), Aleph (first) , Bet (second) , Gimel (third),and Dalet (fourth).Whereas, as much as you may divide the degree into more degrees and more degrees and more degrees, you still have the minimal degree, which still consists of ten Sefirot—its own Yod Hey Vav Hey.
This minimal degree is according to his soul, the root of his soul; according to his environment, the times, everything that belongs to his personal conditions—the internal and external. It means that a person must, over this minimal degree, discover by himself, by his efforts, this HaVaYaH (Lord). This Kli will be of course in the will receive, not yet in the will to bestowal, and with the intention to receive for himself.
He is still working in order to reach bestowal, but at the same time there will be a demand for inversion within the Kli. And this demand will grow along with the desire. The Kli in itself (in its volume) will be egoistic. However, the lack of the Masach (screen) will be his demand, (i.e., that a Masach be formed). And then the Upper Light will work, meaning that he has to understand that he wants only the act of the Upper Light.
So from his efforts, from his request, it will happen, even though his request is not quite genuine because he is crying out of his own egoism as yet. But still, this is called “an effort” (i.e., “I labored and found,”) when the desire is already present to a great extent, a desire for spirituality. And he understands what he wants, as much as it’s possible to understand in the opposite state. And he needs only the act of the Upper Light that Reforms.
And those who do not want to exert see that there are people who failed. And even though they failed, the reason was that they discovered that they did not want to exert. But because he is idle and wants only to justify his actions, this is why he is preaching like a sage.
This means that all those who disqualify, disqualify in their own fault. There are those who still haven’t succeeded, but they say it’s up to them. There are those who failed and say that it’s up to the Creator. What more could he have done? He did everything he could do; no more prayers. He has nothing more to say, nothing more to ask, and whatever happens, happens; in short, he gets lazy.
Of course, a person cannot do it by himself, cannot direct himself alone to the goal, and cannot aim himself towards the Creator, i.e., that He is the Creator, not some other God. But he can only do it through the society, when he sees himself as being in the big system, which is in correction and he lacks the correction. This is called “subjugating himself with respect to them,” with respect to all the other friends, who are with him and connected as one body.
Then, when he sees himself acting correctly within this Guf (body), acting toward the revelation of the Creator in this body, then of course, he can aim himself correctly toward the Kli to make it a home where the Creator appears. And for the Creator to appear out of equivalence of form with the Kli. Also, if he tries to see himself as being in this kind of a society, in this kind of system that is rigid, connected, and active in a process of correction or in correction, of course, it gives him elation and a high-spirited state and strength and he doesn’t fall into idleness.
The truth is that we have to accept the burden of Torahand Mitzvot (Commandments) without any arguments and complaints, and then he will succeed.
This means (as it is written in many places), what can one do if he doesn’t want to argue with himself? And one has to understand that arguments, at the level that the obstructions come from, will never help him. If the strength of the group will come from the outside, then this is the force that will elevate him above the level of his arguments. But if he remains at the level of the arguments and cannot discover the external force of the group, of the books, then he needs to ‘strike it by its teeth.’ That’s what it’s called. Meaning, do not listen but really strike all those obstructions.
It’s not a physical blow, of course. The blow is from developing an internal hatred within of all those thoughts that seemingly came to fail him. When he kicks them, then he is saved from them. But the kicks are not by philosophizing. He has to stand against them, not by philosophizing, but by trying to rise above them. This is called “striking them.” It’s when for every seemingly rational, sensible, serious or logical argument (which is also connected and based on life, on the world), he transcends above it at a spiritual level. In the Higher reality these arguments and this campaign are nonexistent. They have no room there.
Because only in our small and restricted world can this happen. From that we can understand why the Creator created us feeling birth, life and death, i.e., systems we have in the world that begin and end. They are all in order to give us within our Kelim an additional impression by which we can receive the right attitude to the will to receive, which begins and ends. Otherwise, we would never have the strength to cope against it.
That’s why our lives seem that way, are built that way. The will to receive is so big, so huge and we are so immersed in it, that the Lights have to show us its nothingness, so as to lead us to a state where we have some ability to determine, to decide. It is apparent how great the loss is from the egoistic desire, and the extent of how much this world is but transient, as well as the global crisis. The foundation upon which humanity sits is not based on anything nor are there principles or anything. But in spite of all this, we can see how difficult it is for us to exit the will to receive, because all of this proof is in Mocha, and we need to stay away from the heart.
Question: How does one know if he is lazy or if he has done as much as he could? A person works as much as he can; how does he know if it’s because he did everything he could or maybe, it’s the will to receive that doesn’t let him work more?
Baal HaSulam writes to us that deciding is when you make additional efforts. If after philosophizing you justify yourself that you can sit quietly and continue with your life as usual with here and there some interest in Kabbalah, and you’re justifying yourself, then this is called “idleness.” Not being idle means that once you’ve made all the calculations and criticism, in the next moment you are making an effort.
The effort is how to gather all of my understanding and sensations so as to bring myself to a state of an arrow with respect to the purpose of creation. Over this arrow I have to clothe everything that I am with awakening and elation, and everything I can describe as the general Kli in which I have to express my measure of bestowal. This is called “home” and the Host should appear in this Kli, according to the extent to which I give this Kli the form of bestowal. Accordingly, within this Kli appears a form of bestowal, which is the Host Himself. To the extent that I want this Kli to be in bestowal, in that same desire, to that same extent appears the measure of bestowal there, which is called “the Creator.” All that comes from me is the desire that it will appear in this way.
Equivalence of form from the perspective of the creature and the Creator is not that in the creature there is the measure of bestowal, but in the creature there is MAN (Mayin Nukvin-female water)—a desire that will take control that the measure of bestowal will appear. The measure of bestowal between the Creator and the creature is mutual. It’s the Light that appears in the Kli, where there is no Light without a Kli and there is no Kli of bestowal without Light. The Light without that Kli is His essence; we don’t understand what that is.
This means that we have no Kli of bestowal that is still about to make a Zivug de Hakaa (mating while striking) and is still empty. And we don’t have a Creator: bestowal that stands outside of the creature and waits there in some place. We call it Surrounding Light, but only because we don’t have any other words to express it; but there is no such thing. It appears only as something that is mutual. The measure of bestowal is like a result of me and the Upper Force. The MAN comes from me, the MAD (male water) comes from Him. When the two of them meet, then there is a Kli filled with Light that is intended for that Kli.
Question: To exert is to lie to oneself?
Exerting is lying? No; I sometimes hear that a person who passes along the way progressing in degrees, it’s as if he lies to himself. It appears that way to us in our lives. What’s a lie? It is when I think and feel one thing and correspondingly, I picture (think and feel) something else. We call it “a lie” because it is in the same Kli, in the will to receive and in the intellect that belongs to the will to receive.
So let’s say I tell you one thing, through intellect and feelings, and inside I mean something else. That is called “a lie.” It’s in the same Kelim, the same understandings; meaning, one measure for me and another measure for you. But here, we are talking about two different Kelim—also in the mind and in the heart.
I am still not in the other Kli and this is why it turns out that it is not a lie. Let’s say I understand that I’m in degree number Aleph, and I have to rise to degree number Bet. And I have the desirable and the possible about what I can say now and what I would like to have, but it is not a lie. These are two degrees that I am aware of, where I am in one degree and I somehow picture the other degree. It is not a lie. It’s true that it’s an inaccurate description because I can’t picture anything above my level, but I don’t lie. It’s the nature of a ladder of degrees. On the contrary, I am aware, I clearly understand what spiritual degrees are; i.e., what the ladder of degrees is: the Olamot (worlds) and where I am and where I want to be.
So it’s not a lie; I don’t shut my eyes, I don’t escape this picture. I understand that there is a corporeal nature and a spiritual nature. And I cannot imagine the spiritual nature accurately right now. I act on it; I play with it. Meaning it still didn’t appear in my Kelim in its true form, but only as an imagination. But it’s not a lie. It’s the way I grow; by which I build a model of a higher degree within me.
And I criticize myself, the extent to which I do understand and I don’t understand. And where I don’t, I call it “the basis for faith, faith above reason.” Where I build a Kli for bestowal with my effort to picture the higher degree correctly in my corporeal Kelim. Still not a Kli of bestowal, it is a Kli that will receive from Above. It’s a desire for it, it’s MAN. I want something to happen to me so I’ll be able to give, even though I want it as a game, not in a real way. But it’s not a lie. I don’t lie to myself. With respect to myself, I am very clear and open.
Whereas, I can say about the world, about all those who engage only in their physical, animal rationale, that they do lie to themselves. They say that only that one part of reality has everything and that you can live in it and find in it all the questions and answers about existence in a rational manner, scientific, and true.
How is that possible if we don’t see the other half of reality? And from there, we receive all of our powers that operate us. So they are in falsehood, and they want to remain in falsehood by finding all kinds of excuses for themselves, i.e. that they don’t want, that they can’t, no one can, He doesn’t exist, whatever. But that’s why the whole world is in deceit. They don’t want to examine this possibility that there is another reality, and that this reality depends on our Kelim.
Question: What is this Kli of bestowal that you keep talking about and that we have to reach? Because we see from life that the more we try to give, the more we get used.
Well, that’s already a long study. The Kli of bestowal that we have to reach, we don’t know what it is; we don’t understand what it is. We can somehow talk about it and picture it from our impressions in the will to receive, but it is certainly incorrect. We can’t feel something before we actually feel it; that’s what He wants. Bestowal is a sensation; it’s not that I calculate something intellectually. I calculate over the qualities that I’m already in, but if I don’t have these qualities, then the intellect doesn’t work.
The brain is born next to the emotions, to fill the emotions, to realize them. So this is why if I don’t have the Kelim, I also don’t have the intellect next to them with which I can work in the way of bestowal, and think and somehow calculate anything. But out of the forms that I do have, I can picture all kinds of forms of bestowal, to the extent that they can be pictured in the vessels of reception, and to create some kind of depiction for myself. This depiction is sufficient. If I concentrate on it and want to be in it, but more real, then this is called “acting.”
And from that, the Light does the additional part that makes it true and not an act. And thus in our world, too, we grow every moment; we grow by wanting to be rid of, to leave the previous degree and reach the next degree in everything—in the vegetative and animate.
And this has to be clear to us since the time of the breaking of the vessels. It is enough for us, the vegetative and the speaking in our existence, to reach the discernments of the speaking. The speaking is a thought. This thought belongs to the Upper One, just like in the breaking of the vessels. Abba ve Ima (father and mother) made a Zivug de Hakaa in the world Nekudim and from that, the body was broken.
The body was broken once at the animate level, Mochin deHaya (mindedness of an animal), just like the First Temple, as we learned. And the second time it broke in Mochin of SAG, Mochin of the soul , the Second Temple. The first time the animate broke and the second time the vegetative broke. These two degrees are the degrees of evolution in our world. If we care for these two levels of evolution, we reach the speaking degree. From within them, we can reach a degree of similarity to the Creator.
The inanimate isn’t taken into account because there is no disclosure of progress and evolution with respect to a person. In the vegetative and animate, if we progress in them, then we reach the speaking degree. That’s why the breaking of the vessels happened twice: first, in the Roshde Abba ve Ima and then in the Rosh de Yeshsut(in the world of Nekudim) . And in Adam ha Rishon (The First Man), too, “I ate and I shall eat more;” it happened twice there. For us, too, in corporeality there was already the First Temple and the Second Temple.
This is about the evolution within the bodies, in the body of the Kli— Mochin de Haya and Mochin de Neshama—both are degrees of evolution in matter, because the speaking is a spiritual matter and those were physical matter. It’s as we say, “Why not Galgalta?” Why does it start from AB and SAG, both have to break and not Galgalta? Because in Galgalta there are still no discernments; there is no difference between the Light and the Kli. AB is only the root, the first root where the Lights are not in their Kelim. Where the Lights are not in the Kelim, you can discern between the degrees, between desirable and the existing; between what I am now and what I act that I will have.
Those are the higher degrees when they came down and then broke, because hanging down and breaking are also two phases of the revelation of the gap between the degrees. So in this way they showed us the preparations that are enough for us to be in vegetative and animate. After all, we’re vegetative and animate. Well, besides the still, so, vegetative and animate. From that, we will build the speaking degree. We’ll come to these connections. It’s interesting to see the unification of creation, i.e., that it’s all One.
Question: Say that there are two people in the group. One of them works with his hands and legs; he runs and spreads papers and writes books. On the other hand, the other person works internally. And you don’t see it on the outside. The question is which is more effective?
There is no such thing as more effective. I don’t think that a person who doesn’t run and doesn’t do anything with his hands and legs can learn correctly. With what deficiency does he come to the study? With what need is he in his research on himself and others, you tell me?
Question (cont'd): Let’s say a person works a lot with his hands and legs.
It doesn’t matter if it’s more or less; these are only measurements. Everyone has his own measure, but the bottom line is a person has to come to the study, so the study will be effective. After he’s integrated in society, after he is in dissemination, after he’s integrated with the public, after he has acquired some sensation of the system, how corrupted it is, and how much he suffers because of that. Because look, I can’t suffer for myself; it’s not considered spiritual suffering.
Spiritual suffering is called “bestowal.” So I can’t say if I am alone then I won’t be able to do anything. Because to bestow means to feel an alien need that I understand that I am dependent on it and it depends on me. And I want to change this picture where I and they are at a different level of relationships. They will be called “bestowal.” They will be called the “corrected Kli.” So how can I constantly just sit and read? What will I be reading? What will I find in it? Nothing.