Throughout history, spiritual corrections occurred in order. The first to do so was a man named Abraham and a small group of his disciples. At that time, they did not need a mutual guarantee since they had a small Aviut (coarseness), and they were very close to each other since the desire to receive had not yet been revealed.

Each one of them felt the upper force, and the “advice” conveyed by Abraham was enough to be one with the Creator because they fulfilled the entire Torah due to their purity. Other nations of the world had no need for religions. In their cultures at that time there was still a certain personal attitude to nature.

Then the people of Israel descended to Egypt where they absorbed an additional desire to receive from the Egyptians.

The increase of Aviut (coarseness) in the people of Israel after their exodus from Egypt and during the period of the First and Second Temples coincided with parallel processes in other nations: Rome replaced Greece; Greek mythology collapsed along with the previous level of Aviut. In Rome, a process of forming religion began; in India—Buddha; in China—Confucius, and so on.

In other words, it is precisely the growing Aviut throughout humanity that causes the corresponding human reaction—a person begins to search.

Therefore, as their desire to receive increased, the group that had been in Dvekut (adhesion) with the Creator since the time of Abraham needed a new method to remain in that adhesion and even strengthen it, or in other words, they needed a new method in order to take another step toward returning to the state of Adam HaRishon.

Thus it became necessary for them to receive the Torah and reach a new level of connection among themselves that was different from before. They now needed a method of how to preserve the same idea of adhesion with the Creator on a new level of Aviut. This method is called the Torah.
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From Daily Kabbalah Lesson 5/4/2025, Writings of Baal HaSulam “The Arvut (Mutual Guarantee)”

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All of Israel are guarantors for each other. Guarantors for each other is our state when we are in Adam HaRishon, in a common soul. The state we initially existed in is a perfect state, created like this from above, and we must come to it ourselves, from below, from this world.

From the state called the soul of Adam HaRishon (the First Man), which is united with the Creator in perfection, eternity, in complete similarity to the Creator, all laws descend to us. And we, who are at the lowest level, the furthest from this state, must gradually implement, fulfill, and apply these laws to ourselves, and thus advance and return to the same state.

Thus, mutual guarantee (Arvut) is a common law that must exist between us if we want to come to correction, a state called “one soul,” from which this law, like all other laws, or “advice” for our corrections, comes to us.
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From Daily Kabbalah Lesson 5/3/2025, Writings of Baal HaSulam “The Arvut (Mutual Guarantee)”

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Question: Until a certain time, all congresses were related to the preparation period. And now the congresses mark a new period—a period of correction. Everyone feels something new is emerging. What is it and how can we make the most of this state?

Answer: The world does not yet understand that it is at a completely new stage of development that is marked by qualitative changes.

The period of the previous egoistic development of the world has ended. The old paradigm is over; the paradigm where the more power, money, and knowledge means that you have more confidence in the future, more power, wealth, and everything else.

All these selfish accumulations, values, power, and achievements mean nothing in the new world because strength and success are defined differently in it. They are determined by the measure of correct interaction between the parts of creation, between all parts of nature.

We are already seeing this in ecology, in society, and between countries—everywhere. That is, one who knows how to interact with everyone correctly will survive and succeed. This is a law of global nature, and we have now entered this new phase.

For example, a child up to a certain age, say up to three or four years old, does not feel other children. They only present an opportunity to take something away from them, that is all. He does not understand the possibility of communicating with them.

But starting from the age of four or five, he makes friends. He plays with them, wants to get closer to his friends, and do something together. He is slowly moving away from nannies and gets closer to his friends.

From that point on, friends take on a very important place in the children’s environment. Then leaders are formed, all kinds of divisions into groups, subgroups, and so on. That is, a person is already becoming social.

Such a transition from individual, egoistic development to social development, which begins at the turn of four or five years of age, is taking place in humanity today.

Now everything will be determined by correct interactions, not by forming alliances as in: “I am against you in an alliance with the rest because I am tougher than you.” No! Namely, the correct, harmonious relationship between the parts of creation in accordance with the general law of nature. That is, we must conform to nature.

And this harmony will force us to become more and more environmentally correct, to fit into the whole picture of nature. Such a holistic approach will be in high demand, otherwise we will not survive.

People will see that all problems—banking, social, political, family—all collapse precisely because we have to move to a new system of relationships.

This system completely contradicts our egoistic, animal approach to nature, to ourselves, and to others. Therefore we will need to transform ourselves, become social, and think that the benefit of society is my benefit, the health of society is my health, and the success of society is my success.

This is so hard! Even impossible! Therefore we will have to break ourselves even more.

First, we must realize this is the case and we cannot escape. We suddenly find ourselves in such a world. So what do we do with it? We must find some hidden forces in nature to help us be in correct communication with nature.

Finding these forces is today’s task of mankind. We do not see them clearly, closely, actually; therefore, we try to escape this very task, that is, “it is impossible to solve, so there is no problem, so we close our eyes.” It will not work! The ostrich policy will not work here because the whole development is moving in this direction.

Kabbalah offers its own method of solution. It does not insist it is correct, and does not impose any dictatorial ways. It only says what it has to offer: “Check me out. See for yourself. And if so, take it and implement it.” That is all.
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From KabTV’s “I Got a Call. Congress of the New Generation” 8/22/10

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There are many adults in our world who enjoy watching fairy tales even though they know they are just fairy tales.

Question: Why is that? To escape reality?

Answer: It is more real than our life, actually.

Question: Fairy tales are more real than our life? But what is the reality in a fairy tale?

Answer: That justice is rewarded, loyalty is rewarded.

Question: Is that really so?

Answer: It is, but all this has to go through many twists and turns, through all sorts of corners and labyrinths of our egoism.

Question: So do fairy tales actually tell about what will truly happen?

Answer: Of course.

Question: Will good triumph over evil?

Answer: Definitely. Otherwise, nothing would have begun.

Question: Are fairy tales precisely the ones that end well?

Answer: They all must have a good ending because it is predetermined from the very beginning.

Question: And fairy tales with a bad ending, what about them?

Answer: There is no such thing. That means they are unfinished.

Question: Are they something the author did not finish, did not have time?

Answer: Yes, something remains unsaid.

Comment: So a fairy tale is written…

My Response: From the end. But the good ending must contain the whole structure: the setup, the development, the climax, in short, everything, and necessarily a good ending. It is all conceived from the start.

My conclusion is this: a fairy tale should begin with an introduction. Then there must be some demonstrative process—educational, accusatory, and so on. The characters should fall apart and be dissatisfied with what’s happening: this one wanted to kill and could not, that one wanted to escape and did not manage, these two wanted to marry and it did not work, and so on.

That is, within the whole setup, they cannot figure out who is writing this fairy tale. The Creator! When they gradually despair of their own solutions, each in their own way, and do not know what to do, then they begin to understand that they are under the control of the upper governance, and only then do things start working, coming together. It turns out that this upper governance, this upper force, brings them to the right solution.

Comment: To a good ending. And good triumphs.

My Response: Yes.

Question: Were you actually talking about our time now?

Answer: It is precisely in our time that this upper force begins to reveal itself in various states, when humanity has no other answer to its questions but to say: this is the upper force.

Comment: This not-so-kind fairy tale which humanity sees, starts to shift…

My Response: And then it becomes kind! Because it points you to the highest solution, to the one who started it, who conceived it, started to develop and shape it, and is now about to complete it.

Question: Are we being led to love, to happiness? Straight there?

Answer: Yes!
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From KabTV’s “News with Dr. Michael Laitman”, 4/8/25

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Question: How does spiritual ascent occur?

Answer: When a person begins studying Kabbalah, one starts going through various states. They do not know where these new states come from, but essentially, all changes come from the upper one.

There are two levels: the upper and the lower. In the upper, there are an upper and lower part (GE and AHAP), and in the lower also GE and AHAP. Together, they form the ten Sefirot, the structure of our soul.
As long as I merely exist in this world and have not begun to correct my soul, I perceive only myself, my current level, as my body, my life. And nothing beyond that.

But when I begin studying Kabbalah and join a group, I begin to receive the surrounding light. It is called “surrounding” relative to me because it is hidden in what surrounds me: in the books, the teacher, the friends through whom I receive this light.

I do not receive it just “from the air”; there is no upper light in the air. We are talking about the ladder of spiritual levels. But relative to a person, it so far manifests as a light transmitted to them through various means.

Sometimes this light awakens a person, and at other times, on the contrary, it gives them a sensation of darkness, the reverse side of light. The upper can explain something to the lower like a wise, adult explains something to their student. And the students enjoys what they hear and become wiser. They perceive it as receiving the light, knowledge and sensation.

Or, on the contrary, the teacher, relative to the student is in such a state, gives them such material and knowledge, such an experience that the student sees how little they understand of spirituality and how little they feel, how closed off and empty they are. And then, the more the teacher gives them, the darker it becomes for the student.

It does not depend on whether the light of Hochma is present or not but on how much the upper adjusts to the lower. Yet, if the upper adapts too much to the lower, it deprives them of the opportunity to perform any independent actions.
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From Daily Kabbalah Lesson 1/27/2012, Writings of Rabash Article 195

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Question: What do you personally feel when you go from a noisy city into the desert?

Answer: You could find yourself in the taiga that stretches for thousands of kilometers in all directions, surrounded only by trees, or in a vast valley. But the desert is the most natural and expressive place for a person seeking an answer to the question of life’s meaning.

In the desert, the earth (“Eretz” in Hebrew), which means desire (“Ratzon“), is bare; it is not covered or masked by grass or trees. The desert is raw, open egoistic desire in its purest form, and it is clear that nothing can grow from it.

When I see such a desert, I actually draw great strength and confidence that it is precisely from this point that we can rise. It inspires the search for a solution, for a goal. Other coverings on the earth’s surface hide the truth from us, and conceal our egoistic desire beneath them, which is the same desire that prevents anything fruitful from growing. That is why the desert speaks to a person much more directly.

Question: What do you mean by egoistic desire?

Answer: It is the desire to receive everything for oneself that is incapable of connecting with others, incapable of giving life to someone or receiving life from someone. In other words, it is a completely dead desire. A person’s desire for pleasure is so self-contained that it keeps itself in a completely dried-out state. It does not allow anything living to grow within it.

This is a very important point of realization because it is precisely from this awareness that one can begin to dig inward in search of the source of their life and its reason. Why do I exist? For what purpose? Who created me? The desert usually pushes a person to such essential, existential questions by its very nature.

I really love being in the desert because everything is revealed there. I have been in different deserts in Turkmenistan, in Arizona, but the Israeli desert gives the strongest impression. It has tremendous power. It is not a large desert by size, but it is incredibly intense.
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From KabTV’s “New Life – 924,” 11/28/2017

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1st part of the Lesson — Writings of Baal HaSulam, “The Arvut (Mutual Guarantee),” Item 23, (12.11.2003)

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2nd part of the Lesson — Lesson 2 “Believing that the Creator Is Good and Does Good

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Question: Why is it that when different people ask you the same question, you give different answers?

Answer: I give one answer, but on different levels. I am not a two-faced Janus, and I am not lying. It depends on who is asking the question and to whom the answer is given: a small child, an adult, a man or a woman, and so on.

That is, there are different versions of the answer. In principle, the answer is one, but its external expressions may vary.
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From KabTV’s “I Got a Call. One Question and Many Answers to It” 9/7/10

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