Question: Is mutual guarantee a correction? I cannot correct myself, so apparently it isn’t my job to come to mutual guarantee?

Answer: Mutual guarantee is achieved through the work of each and everyone together. We must come to an agreement that mutual guarantee is necessary, that without it we cannot unite, that it is a condition for uniting all desires and all souls.

If we decide we want this, then due to us being below our corrected state, we attract the surrounding light through our desire to be in it. We want to be in this state, even though we do not know or really understand what it is, but it is enough that we simply want it.

Then the force descends on us from above in the form of the surrounding light, and begins to correct us so that we, by agreeing to be guarantors for each other, come to fulfill this condition and reveal our mutual inclusion in souls.

Strictly speaking, we reveal the only existing state, and all other states in which we are currently in, as it seems to us, are just different levels of unconsciousness.
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From the Daily Kabbalah Lesson 5/4/2025, Writings of Baal HaSulam “The Arvut (Mutual Guarantee)”

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It is impossible to rise alone. After all, to rise higher means to connect even more with everyone, up to the very top level where we all merge without any differences between us. Therefore, the more support I get from the others and I myself support them, the larger the field we get for work.

After all, who is this upper? It is our connection. If we really unite now, we will be able to implement this action in practice and not just fantasize about the upper and our feelings. It is not for no reason that we live in our world of physical actions; it is so that we are able to experience these actions in it instead of the spiritual world and be able to perform them here, like children playing a game.

Due to this, we will connect more and more and envision that by this action we become like the upper one, because He bestows to everyone. The closer we connect, the closer we get to the AHP of the upper and attach ourselves there to the single source that affects everyone.

If we do this and strengthen each other, we will create our common request, a societal prayer with which we can demand the power of mutual bestowal from the upper.

After all, we feel that we are not able to connect. It is even harder for us than for someone who is alone. Alone, someone does not feel the lack of desire to bestow so strongly. And when we are actively working in a group, we feel that according to our verification, we have no way to connect. No matter how much we talk about it, sing together, dance, and jump, nothing works.

Our GE becomes similar to AHP of the upper; that is, we rise above our worries, problems, concerns, private calculations, and all our thoughts are above, like the AHP of the upper one. This is how we approach and cling to Him. Now we already have a partial spiritual vessel, our GE, with which we can cling to the upper one.

Of course, this is not yet a complete vessel but only a partial one. But after a certain number of actions, which are called “forty years of wandering in the desert,” the stage of Bina (Chafetz Hesed), bestowal for the sake of bestowal, the level of faith, we receive the ability in some part of our desire to connect with the upper, to rise to the same level with Him.

Therefore, if we feel darkness, and this is not an individual, unconscious experience, but a common feeling of the impossibility of our connection, if this is what we perceive as darkness, then this common feeling can be the beginning of a genuine prayer.

Then it is worth going to the desert to enhance this feeling and receive the glow of the AHP of the upper, which will help us with our GE, our desires to bestow, to attach to Him.
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From the Daily Kabbalah Lesson 1/27/2012, Writings of Rabash Article 195

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Question: I heard when one of your students said that “I am trying, I am asking,” you responded: “You are asking poorly.”

What is the correct request to the Creator? What state must a person reach in order to truly ask the Creator for correction?

Answer: A true request consists of several conditions.

The first condition is that I am desperately missing something specific, and I know exactly what it is. At the same time, I cannot replace my request with anything else; it is so urgent that it would be better to die than not to receive it.

The second condition is whom to turn to, from whom to ask. That is, it is not enough that I lack something, I must know exactly who has it. In other words, there is a source from which I can receive. I need to identify Him and know precisely that exactly what I need is there, one to one.

The third condition is to be certain that this source responds to me. It is not just a wall that I will bang my head against and achieve nothing. It is a source that perhaps is even waiting for me to turn to Him. He has a kind heart, a kind attitude toward me, and He is just waiting for me to turn to Him. But first of all is to turn specifically to Him and secondly with the most urgent request.

In addition, it is possible that He has another condition, that I should rejoice at the opportunity to turn to Him because thanks to my realization that exactly He has what I desire, I have found Him. That is the most important thing! Because my entire hunger and what He has to satisfy my hunger is merely a reason to establish contact with Him.

That is when the request is genuine. That is, it is not for the sake of quenching hunger and getting something from Him but in order to connect with Him, above hunger and its satisfaction. Then this request will truly bring its result, the unification between us.
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From KabTV’s “I Got a Call. How to Ask the Creator Correctly” 8/27/10

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Achishena (“hastening time”) means self-directed advancement. Each of us knows how we came to the wisdom of Kabbalah. At a certain point in time, a person suddenly receives a kind of awakening from an unknown source and begins to search.

He feels a lack of meaning in life, finds no taste in anything, and is driven somewhere without knowing what exactly he is looking for until he eventually finds it.

The sources say that it is the Creator who brings him to a special place, to a special society that is also engaged in searching for the meaning of life and tries to answer the question: “What is the essence of our existence? What is the meaning of the existence of the whole world, of all of nature, and even of what lies beyond it?”

Ultimately, these questions brought us to the point where we found our group, our organization, our society, in which the most important goal is to attain the meaning of life and the meaning of existence itself.

When we came to the group, we were ready to invest ourselves and do whatever was needed. We wanted to be accepted into the group, to integrate into it quickly, become one of them, and move forward as fast as possible. We were driven by our desire.

In this way, the Creator awakens a person, brings him to the right place, gives him the desire, the aspiration, the inner pressure, and as a result, the person does everything. He becomes involved in the group, studies, and applies all possible efforts just to realize this desire.

But then this desire suddenly fades away and disappears. Where does it go? We do not know. The Creator takes back the yearning that He previously aroused in the person so that the person can begin to create it within himself on his own.

But how can a person do this when he knows nothing? While he studies, reads, and absorbs the material, many years may pass. In Kabbalah, this latent developmental period may last 10 to 15 years, and this is considered normal. However, today we see an acceleration of this process, and now it takes much less time.

A person begins to realize that everything within him is just a desire, and that it is entirely governed by the Creator. The Creator holds him from above “by the scruff of the neck.” In Kabbalah, this is expressed very simply: “The heart of man is in the hands of the Creator.” “Heart” refers to our desires.

Therefore, whether the desire is greater or lesser, what it is directed toward, what we want in life—none of this is ours! Absolutely none of it! Our only role is to reach the awareness that all of this comes from the Creator, and that we are dealing only with Him.

Then we begin to feel that we are in a state of concealment. In fact, even the word “world” (Olam) comes from the word “Helem,” which means concealment. The world is the concealment of the Creator, and our task is to reveal Him.

For this, the Creator has only two systems of governance. One is called “Beito” (in its time), and the other is “Achishena” (hastening time).

If we want to work correctly, we must form a group. A person cannot have his own desire since his heart is in the hands of the Creator. But the group can create certain conditions that are above each individual friend, and they can operate in place of the Creator, seemingly even against the Creator.

That is, the group can awaken the Creator as the source of the upper force, the source of light, so that He arbitrarily changes our desires, if the group decides this together. The Creator will always listen to what happens within the group. For this reason the Kabbalists instruct us how to act.

But under all circumstances, we must not break away from the thought, and if possible, from the feeling that we are in total connection with the Creator, and that everything that happens within us comes solely from Him through absolute goodness. “There is none else besides Him.”

As soon as we tune ourselves to such a perception of the world, of ourselves, and of all circumstances, they begin to appear differently.

Just as at the beginning of our path when a person comes to the group because a desire was awakened in him to reveal the Creator—although he did not yet know that the desire was for the Creator, for that singular force of nature that governs everything—and then that desire disappears, this repeats over and over again.

The Creator arouses an impulse in each of us, and we rejoice in it. We think it comes from us, or that we received it from Him. But when the desire fades, we do not think it came from Him; we do not recognize His “flirtation” with us, we do not feel that He simply withdrew a bit from us, as we do from a small child when we want to teach him to walk. We forget this; we do not feel it.

Here, great help is needed from the group to remember it. This is where the path of Achishena begins, when we—on our own initiative and with clear intention—do not let go of the Creator. He distances Himself from us, and we, as a group, like little children, take a step toward Him. Despite His retreat, we take another step. He steps back; we take another step. This is how we learn to walk.

But one person alone cannot do this. He must be within a group to receive support from it, to avoid forgetting that everything is happening for a reason, that nothing is accidental. It is not fate, events in the world, the family, or at work that affect him to the point where he forgets everything and loses all motivation.

None of that exists! There is only one upper governance; the Creator withdraws the excitement that came from Him and wants us to awaken ourselves with a yearning for Him. This is the path of Achishena, the method of self-directed advancement.

We cannot implement it alone, but only through the group. Through the group, we can awaken upon ourselves the influence of the Creator’s force and begin to communicate with Him. Because within the group, with the correct relationship and connection between the friends, we detect this force, we reveal it, and then we begin to move on our own.

What does it mean to move on our own? The Creator distances Himself more and more, and we try each time not to fall into concealment of the Creator, and continue to affirm that He did this to us, that “there is none else besides Him,” and that everything is only from the perspective of absolute good.

This is how we advance.
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From the Convention in St. Petersburg 7/29/2016, Lesson 1

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