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How can feel it that the Creator is behind everything, both the revealed good as well as the concealed good? Well, the short answer is that I already do feel it, though it requires a permanent vigilance on the part of my higher Self (yetzer hatov) in order to combat my initial, animal reaction (yetzer hara’ah) to any impression. After this initial impulse, in which the ego has no other choice but react automatically to whatever sense impression is perceived, my true “I” (which is anchored in the Creator) reminds me, as Julian of Norwich understood, that, “All shall be well, and all manner of thing shall be well.” And so it is!
I have often asked questions of instructors at KabU and have received replies that were clearly from a place of ignorance and lack of attainment. Don’t get me wrong, I am very fond of most of the KabU instructors – and I am very grateful for their goodwill attempts to point the way to wisdom. However, in the end, the pursuit of the wisdom of Kabbalah is all about the group, the books, and the Rav – with the Rav as the ultimate arbiter of attained truth, since it is he (presumably) who has attained the highest degree of wisdom in the school.
Of course, I understand that there is an assumption that the instructors may indirectly voice what the Rav might have said in the same situation. And clearly Rav Laitman has entrusted the instructors to perform his guidance by proxy.
Nevertheless, the Rav’s blessing notwithstanding, I have many questions that the instructors are clearly not competent to field. These are questions that can be adequately answered ONLY by someone who has actually attained the Upper Worlds.
In all authentic spiritual traditions, there is a living master who makes himself or herself directly accessible to querent, students, and disciples. This direct source of wisdom does not farm out his presence to intermediaries. So, I guess what I’m asking for is to have more direct access to the Rav, such that I am able to ask in-depth and extensive questions that are not wasted on someone who has not attained the Upper Worlds and who is, therefore, only guessing, or just saying “I don’t know” all the time.
Absolutely! As the pastor of a church I can affirm that it is only through profound, spiritual connection that we can ever know each other as the only means through which we might encounter the Divine.
Dear Friends and Instructors,
I have the following question about the tradition of the wisdom of Kabbalah that has been handed down to us through Baal HaSulaam and Rabash to Rav Laitman:
If this school of Kabbalah (Bnei Baruch) is the most legitimate and effective method in the world today, and if the only way to realize or maximize the outcome of this method is by working in a quorum of dedicated fellow Kabbalists (a “Ten” as you call it), then why is it that we hear only from a single bearer of this tradition, Rav Laitman?
One would assume that had Baal HaSulam, Rabash, and Rav Laitman enjoyed the optimal outcome that is to be had from this rare treasure that this success did not occur to them individually, but that their colleagues within their respective quora reached the highest worlds together with then in mutual guarantee; and that they too would have wanted to share this glory with the world just as our own glorious teachers have; or, at least, they would have testified publicly to the absolute veracity of this most august school of wisdom so that its dissemination might be all the more expedited and empowered.
Thank you for your help.
Sincerely,
~ SeraphimAfter nearly finishing this excellent course, it is now clear to me what happened to those promising, but fated, minyans of Kabbalists that were formed as a hub under Rabbi Yeshua’ HaNoztri. The very first thing that Yeshua’ did was form small groups of Kabbalists to act as the hubs for the gentiles (Roman, Hellenic, Gadarene, Syriac, Samaritan, etc.) around them. As we see from the deeply Kabbalistic writings of the New Testament, what scholars call “the Jesus Movement” was certainly the most influential Kabbalistic school ever to appear since the time of Abraham.
However, two counteractive forces – one from the gentiles, the other from the non-Messianic Jews – ultimately ended up wiping out (or submerging) this promising stream of the wisdom of Kabbalah.
On the one hand, the gentile “Christians” ended up overshadowing the authentic wisdom of Kabbalah that Yeshua’s students had been teaching. Since these Romans, Greeks, and other pagans did not fully understand the very subtle and difficult way of Kabbalah, they ended up squeezing out this rarefied wisdom with the crude and idolatrous ideas of the local cults. On the other hand, rather than coming to the aid of these Messianic Kabbalists, the local Jewish communities (which also had a weak grasp on Kabbalah) wound up persecuting the very spearhead of Jewish (and worldwide) hope. This is why HaShem later came and destroyed the Second Temple, exactly for the hatred and disunity in the local Jewish community, which came to head with their persecution of Yeshua’s disciples.
I don’t think it is very accurate – or wise – to speak in generalizations like “the world” or the “the Jews.” It’s especially annoying when you hear people in the media making sweeping “we” statements, like “We have to do something about climate change” or “We have to stop racism.” If there is anything that should be patently evident to everyone (especially Kabbalists): there is no agency – no such thing as “I,” not least a collective and murmurating “we.”
There are all kinds of people and all kinds of religious and spiritual practices that have the potential to effect positive change in the world, some more, some less. The wisdom of the Kabbalah is one of the more powerful, effective, and complete systems, but there are many others that are just as (if not more) promising as solutions to universal egoism. Such systems include, but are not limited to, certain Sufi orders, the Gurdjieff Work, the Baha’i Faith, many orders Buddhism (especially the Tibetan schools), the direct path of Advaita Vedanta … and don’t even get me started on the the secret, esoteric groups whose work, though hidden, is probably doing more to effect redemption and correction than any open or known movement (Yazidis, Druze, Mandeans, Mazdans, Gnostics, etc.).
Our hope lies not in any one group or movement or religion, but in the whole “shakshuka” of conscientious individuals and groups of people of goodwill who should come together and harmonize our ecologies practice toward a more well-directed and pluralistic management of egoism and engagement of altruism.
