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We should discern between righteous and wicked in terms of the action, and righteous and wicked in terms of the intention. In terms of the actions, the righteous are the Ultra-Orthodox and the wicked are the secular. But with respect to the intention, righteous and wicked go by a completely different order. In other words, in terms of the action, both are righteous. But with regard to the intention, there is a difference: Righteous are those who work for the Creator, and wicked are those who work for themselves. However, in terms of the work, both are righteous (Rabash, “Why the Speech of Shabbat Must Not Be as the Speech of a Weekday, in the Work”).

A Tzadik, a righteous one, is one who fulfills the Creator’s will. Therefore, in regard to the inanimate, the vegetative, and the animal levels, there are no questions; they are all righteous. For example, fish in a fish tank are one hundred percent righteous: nature acts on them, and they fulfill its directives one hundred percent.

At the same time a person cannot be one hundred percent righteous. The Creator gave him a certain level of freedom, and in the degree of this freedom a person does whatever he wishes.

If he fulfills the Creator’s desire to this measure with his effort, with his desire, then he is called righteous. If he does not do that, then he acts as though in the opposite way, and he is called “wicked.”
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From the Daily Kabbalah Lesson 3/14/26, Rabash, “Why the Speech of Shabbat Must Not Be as the Speech of a Weekday, in the Work”

If I have a desire to bestow to the Creator, must I actually give something or is the desire itself sufficient? The desire is sufficient. I do not have to do anything else, for in truth I have nothing to give Him except the desire.

My work is to move from the absence of desire to a state in which it appears within me. Once I acquire the desire, I have nothing more to do. Everything is complete. The desire is the Kli (vessel), and if I have a Kli that works in order to bestow, that is enough; I have done my work.

How do I come to the desire to bestow to the Creator? Where do I get it from? It is said that initially a person is given a point in the heart. Without it, you are simply an animal. But if this point is given, meaning a desire to attain spirituality, then you must do everything else yourself.

This is possible only through the group, the books, and the teacher, that is, through external means at your disposal, through life in this world. There is nothing else. From above, you are given a spark called the point in the heart, and with this spark you must rise higher and higher.

How can this be achieved? Nothing more will be given to you from above. But we have built a system called “this world” around ourselves. And then, by the fact that within your circle there are books, a teacher, and friends, you can use them and move forward. So the spark is there, the environment is there, the goal is clear. Bon voyage!
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From Daily Kabbalah Lesson on 3/22/26, Rabash, “What Is the ‘Bread of an Evil-Eyed Man’ in the Work?”

We must develop awe as the foundation for all our actions, beginning from the animate state, with animate awe. “What is the meaning of our life?” is a question of the animate nature; even an animal asks it when it suffers.

Even a tiny insect searching for food experiences suffering. Anything that is not completely fulfilled and has not reached the end of correction suffers. Every desire suffers—no matter what kind: still, vegetative, animate, or human. A desire that is capable of developing an attitude of awe and then love within itself is called human.

Therefore, we must not be ashamed to begin with ordinary awe. See how the Creator corrects us: He sends us enemies, haters, death, illness, and other sufferings until we begin to ask: “What is the meaning of our life?” This is truly a simple, low, animalistic question, but it is precisely from it that we begin.

A person begins to ask: “Why do I suffer?” What could be simpler than that? So it is with awe: awe for my state, for my life, for fulfillment, for security, for everything.

But to begin working with this awe, to transform it into the highest stage, love, is the work of a human being. Otherwise, one will be placed into such states that… . Awe obligates.
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From the Daily Kabbalah Lesson 3/28/26, Rabash, “What Is, If He Swallows the Bitter Herb, He Will Not Come Out, in the Work?”

Question: You speak with great confidence about things that are clear to you. But why do we have such a veil over our eyes? Why are we unable to hear?

Answer: Because you are not on yet at this level of the desire’s development. Right now, you are like a small child who looks at a grown-up and does not understand what he wants from him.

Suppose there is a desire in you that we will designate as circle A. And within me is also a desire that we will designate as circle B. These two circles must be aligned with each other so that a shared segment is formed between them.

This common segment is the overlapping parts of your circle and mine; its nature must be such that I do not perceive myself and you within in and you do not perceive yourself and me; rather, we perceive a third entity, something shared, detached from our other desires, which we are unable to connect with one another in this way.

This is a desire of the next level. It is above than our current other desires. Through it I can enter into the other person. That is, the common segment, detached from our individual selves and representing the place where we exists within one another, is precisely that field, that desire, in which the Creator is revealed.
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From KabTV’s “I Got a Call. Klipa” 10/9/10

Question: What is more effective for our advancement: to strive to feel the greatness of the Creator or to feel the suffering of the Shechina?

Answer: First and foremost, we can advance only if we reach ahead. And we can reach ahead only if we feel that there is something positive ahead.

The positive is called the feeling of the greatness of the Creator. He is great, and I naturally reach out to Him. If I feel that there is suffering and darkness ahead, I will not strive to go there. Therefore, I definitely need a vessel of bestowal so I will have the need to find an unfulfilled desire in Him, something that I can give to Him, so I will be able to bestow for His sake. Then, when I feel the suffering of the Shechina, I will truly rejoice that I have found something that I can give to Him.

Therefore, we should not force ourselves to imaging the suffering of the Shechina. This is a very artificial thing we have no preparation for. I do not react to anything external happening outside of me whether it is the Creator or a friend. How then will I be able to receive from this “fuel” for work or forces for advancement?

The only thing we can cling to for now and receive help from is the greatness of the Creator. Let the friends constantly speak to me about the greatness of the Creator so that I will convince myself that only it rules and acts, that only it is important for me.

Later, the desire to work precisely in this direction—for the greatness of the Creator—will come from this. Because whether you want it or not, you submit to a great person, you want to bestow to him, to serve him. And all this is only because he is great. This is already embedded in our nature. You do not even need to make an effort for this.

And as soon as you really get some feeling or some awareness of His greatness in your work on the greatness of the Creator or you even simply imagine it, you will begin to think: “The Creator is great, but what can I give Him? Why does He need me? Perhaps indeed some kind of connection can arise between us?”

This comes naturally as a result of the awareness of the greatness of the Creator.

Therefore, the suffering of the Shechina can be felt only by a person who has already acquired some awareness of the greatness and importance of the Creator.
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From the Daily Kabbalah Lesson 3/24/26, Rabash, “What Is, “When Israel Are in Exile, the Shechina Is with Them,” in the Work?”

Question: If a person feels inspired by the books and the group while one studies, is that not a form of pleasure?

Answer: Everything depends on the underlying cause. There are many people who come to this path because they feel bad. They are looking for a place where they will feel good. In general, there are a thousand and one reasons, but ultimately it all boils down to a lack of a sense of the future. They need confidence. And confidence is a result of attaining faith.

Yes, it is true that this sets us in motion, and we act from the fact that we feel bad now and will feel good later. But the real question is: “Do I change my values along the way? Do I remain in the same desire to feel good in the same vessels as before? Or do my vessels continuously improve? Do I begin to strive for something beyond matter? Do I start approaching the charm of holiness?”

If so, then I no longer interpret “good,” as I did at the beginning, to mean filling myself with various corporeal pleasures. For us, “animal pleasures” are essentially honor, power, and knowledge. I begin to see that power and knowledge do not lead me to the goal, and I feel how empty they are in themselves.

If this is process is taking place, a person is developing. If not, he remains as he was, and then he leaves the group. A person who does not change his values cannot remain here. He will feel as though the group is expelling him, pushing him outward.

And so it continues until the only pleasure left for me is attaining connection with the Creator. I am not yet acquainted with Him, I do not know Him precisely, but it is like a kind of “madness.” No one sees Him,and neither do I, but it is something I am drawn to.

This is the result of the influence of the surrounding light that shines from afar and builds a yearning for it within me, until, in the words of Yehuda Ashlag (Baal HaSulam), “it does not let me sleep.” This is called persistence, steadfastness.
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From the Daily Kabbalah Lesson 3/19/26, Rabash, “Concerning Hesed [Mercy]”

Comment: Our whole life, in essence, is a series of states through which we are being prepared to attain the goal.

My Response: If you find it difficult to connect your animal (material) life with the work of the Creator, do not connect them. Otherwise, you will become like those who see the hand of the Creator in everything around them: “I do this, and He answers me like that. My physical actions are spirituality itself. Angels are fluttering about right here.” By thinking like that, you will only confuse yourself. It is incorrect.

The spiritual realm means “above reason,” “for the sake of bestowal.” It is a nature that does not exist in our material world. If you want to reveal it, you can do so only by working within two distinct spheres that are completely detached from each other. The animal is the animal, and the spiritual is the spiritual.

Otherwise, you will get confused, much like those who merely “appear” to be engaged in spiritual work. They turn their gaze toward the stars, act according to horoscopes, card readings, and facial features, or tie a red string around your wrist. Show a cow a red string, perhaps it will give a little more milk… There are notions that one kind of matter exerts an influence on another.

The psychological aspect is a separate topic: indeed, a person feels some psychological support from this. However, this is not spiritual. Therefore, do not conflate the two by clothing one within the other.

There is no connection between the spiritual and the material. There is a complete disconnect. It is not without reason that I state that no material action can generate a spiritual result—unless you infuse that action with the specific intention to attain spirituality.

If you simply being cultivating love for the friends without any further intent, this may lead you to results opposite to your goal. For an action by itself yields nothing; on the contrary, it merely reveals how futile it is, a process that only serves to shatter you. Therefore, don’t bring the material into the spiritual nor conversely, the spiritual into the material. This is incorrect.

For you now, spirituality is how you imagine your connection with the Creator. That is all. “There is none else besides Him”; He is the good that does good in everything you think or could possibly think about Him.

I understand that this still gives rise to confusion because we cannot distinguish within ourselves our attitude toward our own lives from our attitude toward spirituality. But gradually this understanding will come. Later, when we actually reveal divinity, we will gradually notice how one seems to clothe itself in the other, but not in the way we might imagine it now.
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From the Daily Kabbalah Lesson 3/16/26, Rabash, “What Is, ‘The Good Deeds of the Righteous Are the Generations,’ in the Work?”

Question: You said that the higher degree closest to us means that we see how the Shechina clothes itself in all our actions. What actions are we talking about?

Answer: The closest degree, and not only the closest, but in general the degree that a person must always see before him, is the revelation of the Shechina, of how it clothes itself in the whole world, in everything that is in it, in the friends; to see that this single and special force unites all actions in the world, and that he himself is under its power.

This is what the article “There is None Else Besides Him” teaches us. We must constantly keep it before our eyes.

But we must not confuse this with material things. This means that I will not interpret all actions in the material without having revealed the true state, that the Shechina is clothed in the whole world.

Without revealing this, I must not interpret each material action as if it occurs for some spiritual reason. I must not attribute spiritual forces to material objects and items as if I know that it is so.

What special force is there in a red string? I have not yet revealed it. Believe me, I really do not know.

This is spoken of in The Book of Zohar. Do we read the Zohar according to the branches, or according to the roots? If you take the red string in its root and begin to do with it what is written there, then it is clear that this is a spiritual action. But what relation does this have to taking a red string here and tying it on the hand, on the leg, on the ear? What will this give you?

This is used in order to strengthen a person, as the Hasidim did. Did our forefathers two thousand years ago walk around in fur hats, robes, high socks [items of the traditional clothing of some Hasidim]? No. I do not deny that this supports the people. But one must not turn this into some sort of sanctity. Yes, it keeps us within bounds, it distinguishes our actions and thoughts, directs a person, but we must not introduce forces of holiness into this.

We must say: “Yes, we are animals, and our psychology is such that in such and such a way the external part influences and strengthens us.” Correct, this is used in all kinds of movements and will always be used. Consider the many examples in the army, all the various insignia, flags, and so on, which exist only in order to bolster the human spirit. Go to psychologists; they have an entire science about how to influence a person. But do not introduce forces of holiness into this.
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From the Daily Kabbalah Lesson 3/16/26, Rabash, “What Is, ‘The Good Deeds of the Righteous Are the Generations,’ in the Work?”

Question: Is it permissible to conduct experiments on myself, imagining as if I am already in the spiritual world?

Answer: No, we must not imagine these states. We must strive for them. Strive and not imagine how this actually takes place.

On the basis of imagination, according to your animate part, you begin to build up conceptions that this is already happening.

I am speaking about striving. People ask: “What should one strive for?” Baal HaSulam, in the article “There is None Else Besides Him,” writes that we should strive for the revelation of the Shechina, which is clothed in the whole world. Until you reveal this, you will not have a true picture of the world.

Question: Is it possible to search for this?

Answer: To search means to strive for it to be revealed and not to construct all sorts of fantasies as if you already imagine what it is.
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From the Daily Kabbalah Lesson 3/16/26, Rabash, “What Is, ‘The Good Deeds of the Righteous Are the Generations,’” in the Work?”

Question: Is it considered that I myself chose my past pace of advancement, or did I not have a choice then?

Answer: You had a choice, but you did not exercise it. Regarding the pace of advancement, you are free. We must believe that in the current state, our feeling of how we advance and our attitude to the Creator depend on our efforts.

If you apply efforts, then in the end, you will relate well to all these things. You will justify Him, you will attain love for Him; and if not, then you will go through the same states in a bad feeling.

Question: For example, if in the past I could choose two directions: to the right or to the left, then even if I made a mistake, by now, has the Creator arranged it so that everything turned out correctly?

Answer: Regarding the past, you did not make a mistake in anything.

Question: Is it worthwhile to recall previous good states in order to receive reinforcement for the present and the future?

Answer: Yes. That is what you are doing. It does not matter whether it is worthwhile or not, whether it is permitted or not. That is what people do. But when a person advances a bit further, he does not want to receive reinforcement from the past; he always seeks reinforcement in the Creator, in disconnecting himself from the past.

This is called “Every day will be as new in your eyes.” Everything is new. You do not want to receive support from what was before. You want to receive support from your search for a connection with the Creator each time. However, if for the time being the body demands this kind of reinforcement, that is also normal. Nothing can be done; such are the stages of the path.
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From the Daily Kabbalah Lesson 3/16/26, Rabash, “What Is, ‘The Good Deeds of the Righteous Are the Generations,’ in the Work?”

Comment: I keep revealing the desire to receive, and there is no end to this.

My Response: We agree with you that your request to be rid of the desire to receive comes from the bottom of your heart. You suffer and want to get rid of it. However, there are still several factors here.

First of all, not all your “crimes” have been revealed to you yet. There are still many “cases” against you each of which must be revealed and shown to you, and then you will confess to each of them, and accordingly, each case will be closed.

In addition, seeing the depth of your desire to receive, seeing how much you are still an egoist although you previously thought that this was no longer so, at the same time you reveal that you did not ask in a pure form to be rid of the desire to receive. You asked to get rid of it because you felt bad from it, and not because, setting yourself aside, you desired to be rid of this quality.

You must hate it because it is against the Creator, and this is revealed gradually, together with the exposure of the desire. The greater the quantitative depth of your ego into which you descend, the more qualitatively you see that you did not at all ask to be detached from the desire to receive as from a distinct, isolated quality, apart from the fact that you feel bad because of it.
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From the Daily Kabbalah Lesson 3/16/26, Rabash, “What Is, ‘The Good Deeds of the Righteous Are the Generations,’ in the Work?”

Question: Where is the boundary regarding clarifications carried out in the group?

Answer: There is no boundary! You might ask: “If I am on level number ten and the group is on level number two, can it awaken me to rise to the eleventh level? What does it mean that they ‘wash my brain’? Who are they compared to me that they could arouse me, given such a difference in our levels?”

This is not a question. They can awaken you and help your ascent regardless of who they are. That is why it is written: “From all my students I have learned.”

You can take a group of beginners who understand the spiritual idea only a little, and through them receive such an ascent and such a “brain-washing” that you will rise from the world of Yetzira to the world of Beria. I am speaking completely seriously. This has nothing to do with what a person represents, what he feels, or what he clarifies. It relates only to your effort in relation to the group.

If you were now to enter the group of the students of Rabbi Shimon bar Yochai, you would receive from them exactly as much as you receive here in your own group. Everything depends on what you demand and what you invest. What matters here is the effort of each person.
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From the Daily Kabbalah Lesson 3/7/26, Rabash, “What Is, ‘There Is Nothing that Has No Place,’ in the Work?”

Question: If a person has free choice, can I, look at my past and say that I could have done something differently then, that I had freedom of choice?

Answer: No. Why would you think so? And regarding the future, also no. And in the present? In what do I at this moment have freedom of choice? Only in strengthening myself, agreeing, desiring the quality of bestowal, striving for this to happen as quickly as possible, and exactly as the Creator desires.

I have freedom of choice, not in the action itself, but in its implementation. Let it be realized, not in such a way that I agree to it under the pressure of threats and misfortunes, but so that of my own will, moving forward, I want its realization.

The Creator has everything planned in advance. In regard to the actions, in regard to what will happen to us, we are not free at all. Everything that I must go through is predetermined.

But if I do not want these states, do not want to advance toward greater bestowal each time, after having decided that from this moment on at every next stage I will be even more giving, then I inevitably reveal these states as suffering. I have no way out: I advance, but suffer more and more.

Or, on the contrary, if I convince myself that these states are good and effective, that I want them in advance, then they are revealed to me as goodness, as bliss, abundance, and eternity.

However, the stages that I go through are obligatory. I can determine the pace, but I cannot avoid being in each of these states.
From the Daily Kabbalah Lesson 3/16/26, Rabash, “What Is, ‘The Good Deeds of the Righteous Are the Generations,’ in the Work?”

We must always cut down the bad weeds around us, as they affect us—we must keep away from bad environments, from people who do not favor the path of truth. We need a careful watch so as to not be drawn to follow them.

This is called “isolation,” when one has thoughts of the “single authority,” called “bestowal,” and not “public authority,” which is self-love. This is called “two authorities”—the Creator’s authority and one’s own authority (Rabash, “Concerning the Importance of Society”).

All of this is clear; the problem arises only with the implementation. Each of us is under our own authority, and we do not understand what it means to be under someone else’s authority. “Does it mean I must become a slave? If there is authority, then there is an owner?”

In fact, we must be under the authority of the altruistic desire, instead of the egoistic one. It is very difficult for us to understand these things. We simply do not see where and how all this takes place.

But over time, through study and participation in the life of the group, if a person draws upon himself the influence of the small light, he gradually begins to awaken. Then he becomes capable of discerning the true nature of the distinction between public authority and single authority, the authority of the Creator and the authority of the creature, the quality of bestowal and the quality of reception. These details are revealed with great difficulty, yet once they are discerned, a person begins to understand what is unfolding before him.

“It is a long path,” said the sages, “but you can shorten it if you follow several pieces of advice.” The advice is simple. If you want to perceive yourself on a higher degree, in the next dimension, then build it, form it. Unite with those who desire the same, and together evoke the upper force, so that between you, in your common understanding and feeling, it will create a network that will become the next degree.

Everything takes place in a person’s perception. The Creator in Himself is unattainable; we perceive Him only in the relationships between all the parts of reality that are within our perception. If you change your attitude to reality, that very attitude will become your Creator (Boreh), from the words “Bo” (come) and “Reh” (see).

Right now, for you the Creator is the egoistic force that governs all of the reality you see. In this form you perceive and feel it. So change it through the reforming light. There is such a force that you awaken; it is your next degree.

All the degrees already exist in that dimension, in that “informational-force channel” from which you can receive everything. Connect and receive. If you want to know what will be tomorrow, you will know it. If you want to know how to carry out changes, you will know how. Just connect. This is the reforming light.

In general, our approach is this: unite with one another and evoke the light that will correctly realize this unity. We must demonstrate our readiness commensurate with the state we are in, and ask for correction.

For implementation, it is very, very simple. That is why the articles of Rabash about the group are so simple and straightforward. There are few in number, and all these materials can fit into a few dozen pages. In them is the entire method. Everything else are only additions that help attract the light. To describe how to organize the group in which we draw this light, ten pages are enough.

Thus, today our work is first of all to organize ourselves into the correct structure, and then to turn with a request for correction.
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From the Daily Kabbalah Lesson 3/15/12, Rabash, “Concerning the Importance of Society”

In the article “On the Night of the Bride” (Introduction of The Book of Zohar), it is said that the law (a condition of the spiritual order) is such that the creature cannot perceive the Creator openly if it is in a state or quality opposite to Him.

Therefore, only in equivalence of qualities with the Creator can we perceive Him, in those qualities in which we are similar to Him in quantity and quality. For it is a flaw in the glory of the Creator for the creature to perceive Him as an evildoer, and the created being would no longer be able to remain connected with Him.

For this reason, the Creator acts in concealment. He must awaken negative states within us, yet we do not feel that they come from Him. Although naturally, “there is none else besides Him,” and only He does this. As it is said: “Who makes darkness and creates light.”

We must feel the darkness more and more. It must constantly be revealed within us so that we can correct it and reveal the light, the Creator, in its place.

Thus, our work always consists of concealment and revelation, concealment and revelation. The concealment of the Creator produces darkness; revelation produces light. These two states must necessarily alternate. Our awareness must be directed toward the understanding that both states are good, that they come from love and are directed precisely toward us so that we may attain perfection.

If a person is not prepared, then the state of the Creator’s concealment is felt by him as darkness and evil, as if the Creator is hiding from him. This is the greatest punishment in the world.

Thus, His guidance of good and evil has been prescribed for us, with guidance of reward and punishment. One who makes efforts not to lose faith in the Creator, that is, in every situation, whatever may happen, if I try to constantly direct myself to the thought that everything happening now with me, within me, outside me, and in the whole world is the Creator’s governance, and I try to remain in this awareness despite feeling unpleasant states, then I attain the reward: eventually the Creator is revealed to me.

But if I do not wish to constantly hold myself in the thought that everything comes from the Creator, that everything around me is only the Creator, who through friends, through strangers, through those close to me, through anyone and in any way, through billions of different influences upon me, is playing with me, then in the end He disappears from my feelings, and I part with faith in the Creator, with the feeling of Him.

Only the ten can keep each of us in constant faith in the Creator, in a constant direction toward Him, in constant connection with Him, in the constant thought that everything comes from the Creator: He does everything, He governs me, and even my thoughts about Him are also from Him.

That is, whether I want or do not want to be connected with Him, this too comes from Him. And it does not matter whether my thoughts are good or bad, whether my actions are good or bad. The main thing is that I attribute them to Him. This is the most important thing.
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From the International Kabbalah Convention 9/7/19, Moldova, Lesson 4

We were given the path of faith, which is above reason (Rabash, “The Meaning of Truth and Faith”).

Reason is what we feel and understand, whereas faith is what we must rise to and accept above reason. Namely not to take our sensations and reason into account when we sense whether something is good or bad for us, but instead accept that the Creator knows better what is good for us and what is not.

For example, in our world we go to a doctor. Personally, I am very afraid of injections. I have undergone many operations and have been cut many times, yet I am still afraid. Any form of correction or healing is done upon living flesh. We must strive to reach a state in which we can endure any changes, any corrections, joyfully and without pain.

When the Creator begins to heal us, it will be pleasant, joyful, and sweet for us that this is happening to us, provided that we perceive the importance of the goal as greater than the importance of our animal body.

This has been absolutely verified; it is completely certain!

If a person connects to the goal, then it does not matter what sufferings pass through the body because he will not feel them as suffering at all, but only as joy. This is not masochism; it is simply a law of nature, because thought is higher than desire, higher than the flesh.
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From the International Kabbalah Convention 9/7/19, Moldova, Lesson 4

Question: When should I analyze whether my actions are correct or not?

Answer: The correct analysis is made in the case when every second of your life you “attach” yourself to the Creator. “Life” means awareness. I am alive; I feel myself and I have some mission. As the song says: “There is only a moment between the past and the future; it is this moment that is called life.” In this moment you must merge with the Creator. This is what He allows you to do.

In this way you analyze the Reshimo (the spiritual informational gene). There is no other work here. If you concentrate only on this, it is very good. For the past and the future are like Klipot since they come to us from invented things. They generate various calculations and fears in us that have no relation to reality.

Comment: But a person has to deal with a combination of many factors.

My Response: I am not speaking about what you do at your work. There you work with the inanimate level: with people, with plans, and so on; there you must know how to work. I am speaking about your inner definitions, spiritual qualities, about what is connected with the Creator.

And with the Creator you have a simple calculation: I have no power over the past, the present, or the future. My work is only with what I have now. Whatever Reshimo He gives me, that I must now realize. And my realization of this Reshimo is adhesion with the Creator in the given second. Period! That is all.

I am not saying that this is how one should relate to life in general, this is how one should relate to our spiritual states. And in the material, I can plan my work a month ahead, a year ahead. One is not connected with the other. At work I deal with the inanimate level.
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From the Daily Kabbalah Lesson 3/16/26, Rabash, “What Is, ‘The Good Deeds of the Righteous Are the Generations,’ in the Work?”

Question: Why is Eastern meditation so popular?

Answer: Eastern meditation is very popular in the world. I once visited a group of Americans in North Carolina in an extraordinarily beautiful place in the Smoky Mountains. They have a huge area of land at their disposal.

They receive donations from various sources that allow them to live very modestly, eat, have a roof over their heads, and meditate all the time. They asked us not to drive by car or even pass under their windows so as not to disturb them.

People sit for hours without the slightest movement; a person is completely immersed in oneself. The question is, what tools does he use to analyze it? As far as I understand from the science of Kabbalah, these people suppress their egoism, that is, they stop using it and want to achieve complete peace.

Of course, this is an egoistic desire, but it belongs to the lowest, smallest level of egoism, and therefore a person feels some freedom from the usual press of a huge thickness of egoism. Meditation lowers everyone to a level of egoism to which they can descend to.

Therefore, it seems to a person that he is achieving spiritual revelation. But this definition of the spiritual world differs from that given by the science of Kabbalah. People are able to invest a lot of effort and time with such meditation because it provides a powerful source of nourishment for the ego and brings a sense of comfort and fulfillment.

It is not an easy undertaking; it requires a person to step away from active life, but it offers substantial reward. The group I saw in North Carolina numbered hundreds of people, men and women. Moreover, there was a ban on any physical intimacy between men and women, sex was strictly prohibited.

Man had to rise above all material things and only provide the body with the nourishment necessary for its existence, and devote everything else to inner contemplation.

I have seen other such groups and met with Sufis in England and the USA. I had meetings with people who had a regular audience of thirty million radio listeners in America.

It is quite clear to me what happens during Eastern meditation. People suppress their egoism so much that it almost ceases to be felt. And then they have the feeling that they are floating in the air, above all nature. Therefore, they consider themselves to already be in the spiritual world.

Interestingly, many people use Kabbalistic symbols for their exercises: for example, letters of the Hebrew alphabet, special words (mantras), the names of the Creator “HaVaYaH.” There are even many churches with “HaVaYaH” and the Star of David engraved on them. The Star of David is a symbol of the union of matter and spirit.

This meditation is most successful for Hindus who can disconnect from life to such an extent that they almost stop breathing. The body goes into internal hibernation, all its systems slow down so much that a person can live for many days without food and water and almost without oxygen.

Question: In what world does a person exist at this time?

Answer: He almost doesn’t exist. There is barely any life in the body, metabolism almost stops, so it doesn’t need anything.

Question: Does this not count as rising above matter?

Answer: This is not a spiritual elevation. Elevation requires that a person get out from under the power of the body, that is, the desire to receive egoistic fulfillment, and achieve the desire for bestowal. All Eastern techniques would like to achieve this, but they are not able to because they do not have the strength to rise to the next level.

They only suppress the vital force in a person so that he feels as if he has risen a little above the physical material life, above the animal level. And although it already seems to him that this is a spiritual stage, the science of Kabbalah speaks about a completely different spiritual world.
[158469]
From KabTV’s conversation “New Life 509 – Meditation And Contemplation, Part 1,” 1/25/15

Question: You once said that a Jew and a Roman are simply two forces trying to clarify the third force. That is, they develop not without purpose. Is the third force born independently or from these two?

Answer: The third force is intermediary between them, which we must now restore and bring into existence.

Everything that has happened up to this moment has only been preparation for what we must do now: correct the world. Not the Jews and not the other nations, but specifically us, which we do by taking Kabbalah as the source of correction.

Question: Does this third force already exist or do we simply not perceive it?

Answer: We must create this third force together because it does not exist; it does not descend from above. Only two forces come from above: the force of the Creator and the force of creation, the property of bestowal and the property of reception.
[353715]
From KabTV’s “I Got a Call. The Truth About Reality” 10/8/10

A human must choose between truth and falsehood. There is nothing to choose between sweet and bitter; it is clear that I will always choose what is good and sweet for me and not what is evil and bitter. I am not capable of preferring a bad state to a good one.

However, if I see truth and falsehood in opposition to sweet and bitter, then it is possible that I will choose the bitter truth, a bad feeling, because truth is more important to me.

These represent two different levels: the animate level (analysis according to sweet and bitter) and the human level (analysis according to truth and falsehood) where a person works with faith above reason.

If you rise to the single calculation of truth, within which all other forces and possibilities are included, it means that you have attained adhesion with the Creator.

But if you evaluate only sweet and bitter, then this is an animalistic analysis (choice). And an animal never makes mistakes on its level; it always chooses what is good for it, but it does not advance to the level of human.

However, nature does not allow us to remain at the animate level; it compels us to develop.

At the still, vegetative, and animate levels of nature, the analysis of behavior is reduced only to the analysis of sweet and bitter, with a preference for the sweet. However, for the human, there is a difference between the animate level within him, with the analysis of sweet and bitter, and the human level within him, with the analysis of truth and falsehood.

Therefore, a human is in constant confusion between the animate and the human within him, searching for what to choose and looking for a compromise, he wants the sweet, yet sees that the benefit lies in the truth.
[19292]
From the Daily Kabbalah Lesson 8/17/10, Baal HaSulam “Introduction to the Book Panim Meirot uMasbirot”

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