Peace in the World

Continuation

The lesson on June 29, 2004

Using the Nature of Singularity as a Subject of Evolution in the Collective and in the Individual

The perception of singularity comes to us individually from the Creator, who is the Only One. For this reason, this attribute manifests in us as His personal attribute. However, since it is on top of the egoistic desire in us, rather than on His altruistic desire the way it is in Him; it therefore acts in a harmful way in us, that is, in an opposite way to how it acts in the Creator, in souls that are corrected and to the way it should be acting in us. How does it work, and how can we use it in order to correctly develop the individual harmoniously with society, and to bring both of them together to the final and correct form?

Now we shall penetrate into the understanding of the direct conditions that will finally be accepted by mankind at the time of the appearance of world peace, and learn how its conditions are good to bring a life of happiness to the individual and to the collective and also the readiness that exists in mankind to want to finally burden themselves with those special conditions.

That is, it is necessary to understand what the real and corrected conditions are, which will have to exist in society because they already exist today, only they are not absorbed by us. There is no way for us to get away from them, and we will have to absorb them. We will suffer to the degree that we resist them and do not correspond with them. On the other hand, how can a desire for them emerge in us?

Where can I get the strength, the understanding and the realization of the fact that it is necessary for me to achieve the state when the attribute of my individuality or singularity will work for bestowal, the same way it does in the Creator? Where can I get the strength, the conviction and all the other prerequisites? You cannot force yourself. We understand that a person acts only through the power of his desire. If I do not have the desire, then I am not working in the spiritual sense. In our world, whether a person wants to do something or not, it is possible to force him to do it through fear or reward. However, this does not exist in the spiritual. Fear and reward must be inside of the formulation of the desire. When the desire is formulated correctly, it then compels one to perform an action; no other way is possible. This is why the question is correct: what constitutes mankind’s readiness to want to finally burden themselves with those special conditions?

Let us return to the matter of singularity in the heart of every person, which stands to swallow the whole wide world for his own pleasure. Its root extends directly from the Unique One, to the people, which are His branches. There is a question that demands an answer - how can it be that such a corrupted form will reveal in us so as to become the father of all harm and ruin in the world? And how from the source of every construction extends the source of every destruction? We cannot leave that question unanswered.

Indeed, we received the attribute of singularity directly from the Creator. If we use it the same way as He does, for bestowal, then even a slight connection to Him must give us the opportunity to correct everything in ourselves and to become equivalent to Him in every way; coming from the fact that this attribute is His. Within us, it is not in a deformed form. However, the problem emerges only in the way it settles and controls all the other attributes in us.

Indeed there are two sides to the coin of the above singularity. If we look at it from its upper side, meaning from the side of its equivalence with the Unique One, it works only in the form of bestowal to his fellowman, for the Creator is all bestowal, and has nothing of the form of reception, because he lacks nothing and needs to receive nothing from the creatures He has created. Therefore, the singularity that extends in us from Him must also act only in forms of bestowal to another and nothing in a form of reception for ourselves.

Where do we see this singularity in us? Each person has his singularity and uniqueness, or that which he is able to give to the other souls, stemming from the attributes of his soul. No one else can replace that. Baal HaSulam writes about this in his article, "Matan Torah”. He talks about the fact that the, supposedly, developed nations commit a great sin by violating the, supposedly, primitive nations; that is, by forcing their culture on them. The reason for this is that a person must develop by himself into the form his soul or his internal necessities evoke in him; and he must exist only in this form.

In addition, this singularity that is expressed in receiving as well as in bestowal, must be free for the person himself. When we all, really, unify together, then we will form one single Kli. To the degree that a person does not include himself into the common Kli, he damages this Kli.

It usually seems to us: What significance can one person have in this world? However, there will not be a Gmar Tikkun (Final Correction) without that one single tiny person, the same way that it would not come to be without the greatest person in the world. They differ from each other only in their path: who is the leader and who is the aide; but not in their final state. Everyone is equal in the final state. There is no differentiation between the souls after the Final state is achieved. The difference is only in the personal and individual attribute that each person gives to the others. However, the fact that everyone needs everyone else is obvious. The individuality must manifest in us the same way as it manifests on the Creator’s end.

Question: How does the law of singularity in the egoistic nature, coexist with the law, “the smaller one nullifies himself before the bigger one”?

“The smaller one nullifies himself before the bigger one” does not exist in egoistic nature. In the egoistic nature, a person “nullifies himself before a greater one” because he feels better and easier this way, and his feeling of individuality only helps him to do this. When I nullify myself before a greater person, I thus receive to the degree of the nullification of individuality. - No. Individuality or singularity is not only expressed as the desire to stand out from others. Individuality can also be expressed in the opposite way. For example, if we have a fantastically constructed society where the merit of the mass and of each person from the mass consists in showing how much a person submits to others and kills his singularity then, by lowering himself before the others, he thus does not kill it, but rather the opposite, he expresses it: “I nullified myself more than others, as an individual.” He simultaneously receives immense strength because he really makes a great effort.

The other side of that coin, meaning how it actually works in us, we find that it works in the complete opposite direction than in the spiritual, because it works only in forms of receptions for oneself, such as the desire to be the only great and rich man in the whole world. Thus, the above two sides of the expression of singularity in altruism and in egoism, are as far apart from one another as the East from the West. That is, it does not matter that this attribute of singularity comes from the Creator, it acts in the Creator and in us in completely opposite ways. That gives us the solution to our question - how is it possible that within the same singularity, which stems and comes to us from He who is unique in the world, who is the source of every construction, serves in us as the source of every destruction?

In the Creator, the property of individuality and singularity gives birth to the Upper light, cares for us, the creation, and brings us to the best possible state, which is the state of complete bestowal. Why, then, does the property of individuality, in us, become manifested in its opposite, bad and reverse expression?

It is because it comes to us and we use that precious tool in the opposite direction, which is self-reception. And I am not saying that the singularity in us will never act in us in a form of bestowal, because you cannot deny that amongst us there are people whose singularity works in them also in the form of bestowal, such as those who spend all their money for the common good and those who spend all their energy on the common good, etc.

But those two sides of the coin that I have described speak only of the two points of the development of creation, which brings everything to perfection.

What is Baal HaSulam talking about? We can work with any of our attributes and any of our desires; they are all under the property of singularity. The property of singularity prevails over everything else; it compels a person to grow. We differ from the animal, vegetative and still worlds when we do not want to remain on the animal and vegetative levels, but rather desire to become “human”; and we become human only to the degree that we perceive our singularity. There are people who say, “I am like everyone, I am looking at other people and act the same as everyone else. I do not want to stand out, my factory is here and I am here like everyone else.”

You can grow only to the degree that you perceive yourself to be the only one. Now, there is a question: “How to realize this property correctly, and to cultivate it in a person more and more (with the right intention)?”

That gives us the solution to our question - how is it possible that within the same singularity, which stems and comes to us from He who is unique in the world, who is the Source of every construction, serves in us as the source of every destruction? It is because it comes to us and we use that precious tool with the opposite intention, which is self-reception.

Singularity will never act in us in a form of bestowal to the neighbor, that is, altruistically.

But those two sides of the coin that I have described speak only of the two points of the development of creation, which leads everything to perfection. Beginning with the stage that precedes our primordial conception, creation then ascends and gradually climbs the degrees by a slow and gradual development, from one degree to the next, and higher on, until it comes to the summit, which is the measurement of perfection set for it in advance. And there it remains forever. The order of development of those two points is: A) the beginning point, the lowest degree, which is close to complete absence of existence. It is described as the second side of the coin, of the attribute of singularity. B) The summit, where creation rests and exists forever. And that is described as the first side of the coin, of the attribute of singularity.

In reality, the attribute is always the same. It only changes its external form, from the un-corrected form (because it is connected to egoism) to the perfect form. As egoism becomes corrected underneath it, the attribute of singularity becomes realized in an increasingly corrected form, until it reaches the same attribute, the same force and the same form that is in the Creator. This happens inside of each one of us.

But this era that we are in has already developed to a great extent and has already risen many degrees. It has already risen above its lowest phase, which is the above second side of singularity, and has come significantly closer to the first side. Therefore, there are already people among us who use their singularity in forms of bestowal. But they are still few as we are still in the midst of the path of development.

Each one of us has the perception of singularity, but we do not cultivate this attribute in ourselves. We do not want it to grow within us. A person can develop only under the influence of the society and the environment, which compels us and shows us what kind of individual one must be. Consequently, a person develops to the degree that he has a necessity for individuality, that is, to the extent to which the attribute and the perception of singularity push him forward to really become the only one.

For this reason, the people who come to us are individualists. They cannot find themselves in society or any group; they are opposite to them and somehow differ from them. They do not find themselves in contact with others. Although they may not appear this way outwardly, they do not feel equal to others. As a rule, a person who comes to Kabbalah feels special.

But this era that we are in… We are in the middle of our development, when a person rises above the lowest level and approaches the following level, and then the following one and so on. There are already people among us who use their singularity in forms of bestowal. But they are still few as we are still in the midst of the path of development.

When we come to the highest point of the degrees we shall all be using our singularity only in a form of bestowal, and there will never be any case of any person using it in a form of self-reception.

The ascent of the spiritual ladder consists in the maximal use of the internal pressure and the awakening of the attribute of singularity in each of us. However, ascent is not to make yourself higher and to fulfill yourself egoistically at the expense of others. Rather, it is specifically that “I”, an individualist, a special person who is unlike others, who is much more individual than they, more “single” than others; have come to equivalence with the Creator. This, in conjunction with our egoism, has to be the means to become equal to the Creator.

At first, the process of becoming equivalent to the Creator is evoked in us by the intention “Lo Lishma”, or “for one’s own sake”: I want, I desire, only me. Then this changes into “Lishma”, when the attribute of singularity works in such a way that I perceive the Creator through it. The reason for this is that everything, other than the attribute of singularity, is our egoistic and unchanging material. However, the attribute of singularity is what I change from its use for my own sake into using it for the Creator, in a way equivalent to Him. Then, this attribute of singularity that He passed on to me will increase within me until it reaches the level of equivalence to the Creator. In this case, that which is called “the Creator” grows in me as well. This is because the Creator’s character is: the Only One and the Bestowing One. This means that if I correctly direct my attribute of singularity at bestowal then I will also become the only one and the bestowing one. This is how equivalence emerges.

Question: You spoke about developed and undeveloped nations, and how much the developed civilizations can cause harm if they interfere. However, there also exist various levels of development within a single society. How can a society be constructed correctly, so that people would not interfere and cause harm to others?

It is true that the same levels and stages of development that exist in humanity as a whole exist within any society as well. This comes from the law that states that the particular and the common are equivalent to one another. Whatever exists in the common can also be found in a particular or small group of people, and even within each person.

How should we relate to society, if it contains the entire range from the most developed to the most undeveloped people? We must not build our relationship to society by orientating to any individual person. Our development, relationship and our spreading must be passive. That is, we offer our ideas, our goal and our means to society. This must be presented to society in a palette designed for each social layer: for the insufficiently developed people, the middle and the most developed. We do not separate these three parts; rather, they become determined by themselves. We do not force anyone and do not try to convince anyone.

We must place our spreading in such a way that it will leave a person the opportunity to realize his singularity as he gradually approaches the attribute of bestowal. That is, we must leave a person the opportunity to individually develop his singularity. This must be our concern, both within ourselves and everyone else.

The same thing applies in the group. Our group cannot contain the same leveling as in any other groups, where all the members are completely equal and even look alike. It must be the opposite. The more we will advance the more each person will become more individual. However, his individuality must be expressed in his desire to have a connection with everyone, to bestow to everyone and to be in a state with everyone such that he also receives from everyone.

That is, individuality and singularity become expressed positively this way, because their expression does not harm the society and therefore it can grow. On the other hand, if any other kind of individuality and singularity stands out then the person immediately receives a blow from above, so that he would not stand out; no one wants to see another person be too great. However, if that person is great and bestows, then let him grow and give even more. That is, this kind of an individual is useful in his singularity both for the egoistic society and for the altruistic one, and therefore no one will interfere with him.

This is why any Kabbalist can grow in any society. He is able to go against the society with his internal desires, and the society will not get in his way because he is not anti-social. Instead, he gives.

Thus, people can reproach us for any possible reason, and we will have an answer for them. We cannot be negative elements in any society. If we position ourselves correctly, if we offer and advertise ourselves correctly, in a genuine way rather than falsely; then they will understand that we are a positive element for all social layers and for everyone in general. The reason for this is that we attune every member of society towards bestowal, and society wants only this (any society, whether it is Kabbalistic or egoistic).

Therefore, a Kabbalist in any society is the most useful and most necessary element. We must show this and write more about this, and not for self-advertisement, but because the more of these kind of members the society will have, the better it is for society. Society must benefit from this, even an egoistic one.

Right now, it sometimes seems that Kabbalists bring disorder; that people will begin to think about things that are not connected to society’s needs. Why do we need these people, some kind of sects, or whatever else? We must utilize the correct demonstration of the individuality and singularity which Kabbalists have, and we must show how positive and beneficial it is to them and to everyone else.

No other group of people and no other method have such a beneficial influence and participation in the life of society, as Kabbalists have. Any other group always has a flaw. Here it is the opposite, because you do not suppress others, but you give people the same thing you have, which is knowledge and inspiration to work against your egoism for the good of society. What can you possibly disagree with? Everyone benefits from this, within any system or formation. This is why the Science of Kabbalah is the most beneficial, and not merely harmless. Any system must accept it even for its own sake, or for its egoistic desire to become stronger and to develop.

By those words we find the opportunity to look at the conditions of life in the last generation - the time of world peace, when the whole of mankind reaches the first side. They will use their singularity only in the form of bestowal and not at all in the form of reception. And it is good to copy here the above form of life in a way that it will serve to us as a lesson and as a role model to settle our minds under the flood of the waves of our lives. Perhaps it is worthwhile and possible in our generation to experiment in resembling this above form of life. Of course, this does not mean to do it in a forceful way, but to make attempts to strive towards this. This is what Baal HaSulam advises us to do.

Singularity and egoism are not opposite things. Singularity is a category in a person, which forces him to be singular. I have observed people who commit crimes in order to have something to be proud of. He is proud of the fact that he is going to jail again. He stands in court, is being judged, people are paying attention to him, they create a big forum and write about it in the newspaper. Psychologists explain this as the necessity to realize the attribute of singularity.

Everything that pushes a person to perform actions is the perception of the necessity to realize one’s singularity. If only we were able to add the correct direction to this natural yearning in man, which is the strongest yearning! We do not have anything besides the realization of this attribute. A person realizes it either egoistically or altruistically. This is the only thing a person must realize. What does a person lack, what comprises his innermost desire? – To achieve, either negatively or positively, the level of the Creator, or the Pharaoh, or Moses.

Individuality is expressed in the opposite form in us because it is located in our egoism. However, individuality is a force that constantly forces us to become equivalent to the Creator to the degree of His singularity. The Pharaoh is the individual. He is equal to the Creator in the realization of his egoistic desire. We must acquire his entire Kli or a huge desire, but in equivalence to the Creator. Nevertheless, the attribute of singularity is the same in both cases. The difference is what it is based on: either on egoism, or on the screen. That’s all.

All upbringing must be directed only towards correctly developing singularity in a person. It must show a person that you are the only one in the world if you act in a good way, rather than in a bad way. After all, this is the only thing that a person needs: to feel himself as the only one or special. This attribute causes all the actions that people perform. A person can tolerate anything else and does not need anything else, because singularity is the expression of the internal “I” that comes from the Creator and from our point of existence. This is the point of “Esh mi ain”, where the attribute of singularity is perceived; that is why it is the only thing that we must realize.

Question: What happens in the process of a person’s development: the change of the attribute of singularity or its rejection?

The attribute of singularity remains, it only changes its direction from the egoistic realization into the altruistic one.

Question: What is “exit out of oneself” from the point of view of the attribute of singularity?

Exit out of oneself does not mean to lose oneself. Exist out of oneself means that I, the only one, cease to serve myself, and that I, the only one, begin to serve the Creator. That is, I give to Him in order for that singularity to become manifested, because no one else is able to do what I am able to do. When I am able to act and be exactly the same as He, then this is the maximal realization of reality.

Question: The Creator’s governance is determined to be just and merciful by the contradiction in a person’s perceptions? When these two categories become juxtaposed, the perception of the Creator’s singularity becomes apparent, as well as the fact that He bestows and does good?

If our movement is carried out correctly, then it is only one thing: to become equivalent to the Creator, or the correct evaluation of how I am growing. It is said that, sometimes, a person who sits without movement and does not do anything is in a more advantageous position than someone who does a lot and moves. Why? Because the latter is realizing himself incorrectly. He does many various movements and actions, but ultimately they are manifested as unnecessary, futile and harmful; a person realizes their evil and then builds his correction over them. But why should one force oneself into this kind of state?

We must look at ourselves and at what we are made of, collect inside of ourselves all of our strength, attributes and possibilities; and after that decide what to do with this machine and how to direct it, and specifically towards what goal? It turns out that we only need to correct our intention. We should realize only the attribute of singularity. How do we do this, and what provides the fuel for this? The fuel is our egoism.

There is an egoistic desire within a person, which grows and develops. Its volume and size must reach the state when it will generate the same powerful bestowal as the Creator. There is an intention, which a person must transform from the original “for my own sake” into the corrected form, “for the sake of the Creator”.

What moves a person as he undergoes all of these consequent transformations? What does he do it for? We say: egoism itself is constantly developing and constantly demands this. However, this is not enough. The moving force for egoism’s development is the point that comes from the Creator, or the attribute that becomes passed on to us from Him. This is the attribute of singularity. You may ask me: “Where is it located within the ten Sefirot, or is it originally in the light, and where does it exist in general?” The attribute of singularity exists in the beginning. Where does it become manifested in us? This is the attribute of Bina, or the perception of the Creator.

Creation felt the Creator in Behina Alef, and wanted to become like Him. Why, “like Him”? Because He is the Supreme and the Only One. This perception echoed as the desire for equivalence, and therefore Behina Bet emerged. In Malchut, this Behina Bet echoes in a different way: as the desire to experience pleasure from the singularity, since Malchut is Behina Dalet. The Creator did not create Behina Dalet, He created only Behina Alef, or the first stage. He did not create the fourth stage. The fourth stage appears as a consequence of the first stage’s perception of the Creator. That is, the difference between the first stage of the desire to experience pleasure and the fourth stage of the desire to experience pleasure, is in the emergence of the perception of the Creator’s greatness or of His singularity. It is on account of His Uniqueness, Oneness and Singularity.

What do the Klipot want, that is, what does the Pharaoh desire? He wants the Creator to serve him. Remember the story about the “Old man and the golden fish”; so that the fish would serve by itself. The Pharaoh wants the Creator to serve him; the Klipa wants to receive from the Creator. It does not only want to receive, that is not so bad. It wants to receive from Him! This is called, “for one’s own sake”. This does not exist in our world because, although we receive for our own sake, we are nevertheless below the level of the real lights and we receive only the small light called “Ner Dakik”.

“For one’s own sake” refers to the desire for the Creator to work for you; this is Klipa. This is also the attribute of singularity, which exists in a negative form over the egoistic desire to experience pleasure. When we receive this egoistic desire in its entirety, we must then change it into something else, which is the altruistic desire. Nevertheless, individuality remains. To the degree that I wanted Him to work for me and serve me, to this degree I now desire the opposite: to work for Him and to serve Him individually, personally, I myself. I want to do this personally, without yielding to anyone else in this regard, because this already comes from love.

For example, we have a mother who is the wealthiest woman in the world; and she has a child. A thousand nannies watch over this child. Tell the mother, “The nannies will feed your child, study with him, and you do not have to do anything”. She will still want to feed him, wash him, and do something for him, is that not right? That is, she wants to realize her individuality towards him. The feeling of singularity forces a person to express it in bestowal.

In reality, when a person receives, he does not realize the feeling of singularity. This is the problem. If he was able to realize it then we would remain in our desires and Klipot and everything would be fine. We cannot realize our individuality and singularity within egoism. Because ultimately, we do not receive the status that can exist, live and remain.

Because in the egoistic form, a different desire immediately emerges. Anything you might have previously attained, that individuality and singularity disappears in your eyes. I made a million, and today I want two. So, what happened to yesterday? I no longer see any individuality in it, anything special or singular, and nothing at all. Now, I must have two million. That is, within egoism, the feeling of singularity forces a person to move further and further, bigger and bigger, without ever reaching his realization. Nevertheless, this feeling pushes a person forward. However, it pushes him “Dereh Isurim”, or “through the path of suffering”.

Question: How can a person find and determine this attribute in himself, or can we find this attribute in another person and help him to realize it?

This is something the person himself has to do. Baal HaSulam says that the Science of Kabbalah is intended for those who ask, “What do I get from this world? Why do I suffer so much? Why am I necessary?”, and then he asks a more precise question, “Le mi ani meane?”, “who do I give to, what is my purpose, and who am I?” The question is: am I individual? Am I really a person? When this question arises in a person more than anything else, then he is ready to begin to realize it through the methodology of Kabbalah.

Question: How is freedom of will expressed here?

Freedom of will manifests in a person as the question: where is it, what does it consist of, am I without will as a machine or doll, or am I free? This is also only because he wants to realize the attribute of singularity. This is what is happening today: competition, increased anger, violence and terror. All of this is the expression of the search for man’s realization as an individual. Each person wants to make himself known; every nation, society, field, and organization all want to make themselves known. This is the search for realization of the necessity in the expression of singularity. Moreover, it will continue to increase. We will encounter individualists and suicides and many other phenomena; and all of this happens only to somehow justify our existence. Yes, I am the only one, I killed, I pillaged… or the opposite. However, the opposite is more difficult. It does not matter what form you want to realize you singularity in. The necessity pushes a person toward any form.

Question: If I really want the best for my neighbor then what difference does it make if this good comes from me or from another person, if the most important thing is for that person to be happy?

Where is the incentive to wish the best for your neighbor and to do good for him? The incentive is the fact that my singularity coincides with the singularity of the Creator; that I am the same as He is. However, this should not be confused with bestowal for the sake of receiving pleasure, or leashpia al menat lekabel. If I bestow, then I do not achieve my egoistic fulfillment this way. By bestowing, I achieve equivalence to the Creator, and this is something else. My Kelim, which I wish to fill and perceive, are inside of Him, and not inside of me.

If I bestow for the sake of fulfilling myself, then I begin to be proud of myself: “I am so wonderful, I am equal to the Creator. He also gives everything”. If I want to bestow in order to express my individuality in becoming equivalent to the Creator, then those Kelim must be in the Creator and He must be happy because of this. Within me, this is secondary, only in order to fulfill Him.

This is why the question “le mi ani meane?”, “who do I give pleasure to?”, or “who do I fulfill?”, is the question that comes after the questions, “what is my purpose?”, “who am I?”, and “why do I exist?”. The question, “who do you exist for?” emerges in a person, and you cannot get away from this.

A person must express himself at least in the eyes of society. People go to extreme measures for this. Not everyone can be a Hollywood star!

Question: How does the feeling of singularity develop: consciously or unconsciously? Does a person influence this?

I do not want to go into psychology, although Baal HaSulam welcomes it. However, I would not want this. We do not need this. Why? Because psychology wants to reveal the system of man’s internal construction, but not the spiritual.

Why do we need this? What does it give me? My advancement further occurs under the influence of the Upper light. Only to the degree that I attract it: I ask for it, I shout, and evoke it on myself; to this degree I improve and change. If I know my structure slightly better or slightly worse, this will not give me anything. Or if I will calculate on a computer: which way should I call on the Creator? This amount of Hassadim, this amount of Hochma, this amount of crying, and this amount of desperation? There is a book called “Shmirat a-Lashon”, “To preserve language”. It writes, “This is what you can say to another person, and this is what you cannot say”. That is, I perform some actions mechanically and externally.

I have to correct my heart. It is corrected only by the Upper light. Why, then, should I study psychology? Right now, we are simply explaining this to ourselves, slightly, only in order to generally become aware of what we are developing in ourselves. However, we still will not find out the way it becomes developed, improves and becomes corrected. The Upper light acts and performs this action on us.

Question: How can we develop the attribute of singularity in a person whose point in the heart has not yet become revealed? How can we develop singularity correctly?

Singularity speaks within every person, and it can be aroused in anyone egoistically. Come up to a person, begin to tell him who he is: “You are so great, so special; look at yourself”, and you will see how you will buy him with this. He will simply become your slave only for the fact that you will make the attribute of singularity apparent in him, and tell him that he really has it, that you discovered it in him. That is, in a way you already show him that it is realized in him, and a person does not need anything besides that.

How can we evoke the correct development of the feeling of singularity? Only by explaining that individuality is possible only to the extent that we are equivalent to the only individual there is, which is the Creator.

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