The Mutual Guarantee

August 11, 2011, Dr. Michael Laitman with Oren Levi

Oren: We want to dedicate today’s discussion to the topic of mutual guarantee in relation to the history of the people of Israel. We say that mutual guarantee is what can save the Israeli society and the world at large, and in today’s talk, I’d like to go back in time and see where this concept came from and what are its roots.

Dr. Laitman: In fact, our whole world follows a program by which all of us are moving toward realization of the mutual guarantee. Out of the whole of Nature—still, vegetative, and animate—only man is an exception in that he is so egoistic and enjoys the suffering of others, wanting to control others, to devour the entire world. This is why in man’s path of development there comes a state when he has to actualize his correction and equalize with Nature, bond with it. And bonding of all the people with Nature in a uniform way is called “mutual guarantee.”

This matter appears through the recognition of evil, the recognition of our ego. When people gather in one place and begin to feel, during their development, that they are tied in egoistic internal connections among them, which actually ruin their lives and ruin society—or say, the state—they don’t really know what to do with it. Then, out of their suffering, appears this method by which they can unite and be like the whole of the global, integral Nature, united together like cells in an organism, connected to Nature’s general system. In this type of connection, they discover a special existence. They begin to feel the general Nature, how it’s connected in all of its parts, how the internal power within Nature, the motivating power that drives the whole of Nature, including the human society, drives the whole of Nature and brings it to perfection.

However, it doesn’t bring it to perfection in the ordinary way that we see, such as in history, but we rather develop through our own participation, through our own recognition and understanding. Here we must add to our development the element of “we.” We have to want to be connected to all parts of Nature, to understand that this matter is superior in our development, endowing us with the human form, that by that we acquire Nature’s integral force, bringing human society to thrive.

Within humanity is a leaning to be connected, warm, like a family, because we originate from a small tribe that existed somewhere back in history, in the course of evolution, and continued this evolution—coercively—growing to a size where they stopped feeling that they belonged to a single nation.

Here we arrive at a very special phenomenon. It first happened in ancient Babylon that those people who bonded together, who united, developed then in Mesopotamia. They stopped feeling each other as belonging to the same family. It is written about them that in the beginning they were all as family, as one nation, one language, meaning they understood each other, sensed one another. Suddenly, they began to feel that in their egos, they seemingly wanted to build a tower up to the heaven, which symbolizes their grown egos.

They wanted to control Nature, which wasn’t the case before. Rather, they bowed to Nature, praying to trees and to stones. That is, they regarded themselves as parts of Nature. But suddenly a great desire appeared in them to be the rulers of Nature. At the same time they felt that they were no longer a single family. There is you and me, and he and she, etc.. It’s very similar to our world, where we are so apart from each other that we don’t even want to start families. At that time they felt that families did exist but were no longer connected, they weren’t kin anymore.

Today we don’t even feel that there is a family. I don’t need to marry, have kids, just me, I live. What’s important for me is to set up such systems that will help my well being. For as long as I live, I want to live comfortably and well.

So an eruption, resistance, and wild behavior occurred in the Babylonians. They started hating each other and stopped understanding each other. That’s the meaning of the confusion of the tongues that occurred there. Suddenly, they didn’t understand one another, but each understood differently. It’s like parties and governments in this world, as well as within the society, and even what we find in families today: many differing opinions with no one wanting to listen to the other. This is called “the ruin of the tower of Babel.”

At that time, a sage among them, whose name was Abraham—who was one of the sages of that generation in that people—began to think, “What’s happening to our place?” “What’s happening to our people?” He was tending to them, being one of their priests, and he realized that some new phenomenon in history, in the development of humanity, was taking place, that they were in a very special transition.

Previously, they were truly immersed within Nature, inside the general system—still, vegetative, and animate—and the people of the time felt as part of the global, integral Nature. All of a sudden it wasn’t so, “We’re not global, we’re not integral. You have yours, I have mine, and he has his. Don’t tell me what to do, and we don’t even want to be connected to each other.” But in truth, this connection does exist within Nature. So what do we do if we no longer want to follow Nature’s law of us being connected? It’s as if there is a mandatory law that we must keep, which balances us with the whole of the environment, and when we connect among us and with Nature, we are in homeostasis, in harmony among us and with the environment. But it suddenly appeared that we are breaching that condition, which is mandatory.

This causes us to struggle and fight with each other, separates us. We also no longer feel that we have a good relationship with Nature. It’s becoming crueler to us. So what do we do? We have to remain connected even though our egos have so overgrown as to make us apart from each other and in opposition to the environment, to the still, vegetative, and animate, to Nature. But we are beginning to feel that we are superior to Nature and want to do with Nature whatever we want, what’s good for our egos, which have erupted.

So Abraham started searching how we could continue being united, how we can nonetheless remain as a family, a people, and of the same civilization. “In the end, there are only we on earth, between the Tigris and the Euphrates, and that’s all there is.” (Josephus Flavius and Maimonides wrote that there were about 3 million people there. There are other sources like the great Midrash.) “Otherwise we’ll be unsustainable; we’ll scatter in all the places and who knows what will come out of it.”

If our ego didn’t stand in the way we’d be living wonderfully. Now that our egos have grown and set us apart, and parting us from Nature, meaning we want to build a tower to the heaven, to be above Nature, so from that moment on our ego is called “the evil inclination,” a bad desire. Why? Because it’s doing bad to us! It make us lose. We hate each other: one eats another, one steals from another, I don’t care what happens to my neighbor, and so on.

That tiny country suddenly found itself in riots and all kinds of internal obstructions. Some were right, some were left, some were this, and some were that. So what was going to happen?

Then Abraham began to shout, “Let’s not agree with what is happening to us. Despite it all, let’s go back to being as a family.”

It’s like a couple that wants to divorce comes to a marriage consultant who tries to reconcile between them. That’s what Abraham did. He was one of the priests or judges of the time and was tending to that population. There were probably others like him, but he sensed that here there must be a special care for these people. So he set up many “seminars,” if you will, and started explaining to them what was happening. People who are under this egoistic pressure, who suddenly feel that someone else is wrong, don’t understand that it’s not that there is something wrong with the other, but that I am wrong, that it’s how I see him and how I feel him. Suddenly I criticize everyone not the way I’d criticize kin, with love, seeing how I can come closer to that person, and he to me, how I can mutually embrace with him. Rather, I suddenly see him as a stranger that I’m willing to kill. I want him away from me; I want him to suffer.

So Abraham began to explain to people that this tendency that came to them from within is the evil inclination. It’s a new force that has now appeared in them, in Nature, because in their evolution as human society, they’ve reached a point where now they are truly becoming distinct from the still, vegetative, and animate.

The human begins specifically from his exaggerated ego. But Abraham realized that on the other hand his exaggerated ego, which wants to raise him above Nature, egoistically, is the help made against him. He realized that if a person overcame the ego and rose above it, the ego would constantly grow, and a person could rise above it, growing and growing—connecting himself to others as before, and this is called “rising above the ego,” remaining connected despite the repulsion felt within, and the repulsion that the others feel, as well. If we unite above all of that in mutual guarantee, helping one another be connected, this is the mutual guarantee, the commitment among us. I understand that I want to repel you, that you hate me, too, and he too, so let’s all act, against our new nature, and connect above it like an umbrella or a screen above us, above our egos. We would rise above this screen, above this umbrella, and live above it.

This is the proper meaning of building a tower up to heaven—where each time we rise above Nature, but in a way that we discover more and more of Nature. If we begin to rise above Nature this way, we’ll get to know our constantly growing egos, the evil inclination, and we will learn how we overcome it, together, mutually. Also, by that we’ll come to know Nature itself, its general force, and why it is nurturing and developing the whole of humanity this way, as opposed to the rest of the parts of Nature, which don’t grow through hatred for one another, through the separating force between them.

In other words, Abraham discovered that there is a special plan of Nature here to “cunningly” inculcate within us, instill the evil inclination, mutual repugnance, so that by connecting above it we would understand why Nature is doing it. And then we would grow wiser and rise to a degree where we are as wise as the thought of Nature, that engine, the force that develops, and which has created matter and promotes it on a certain path toward a certain plan.

From where do we get this approach to begin with? We look at ourselves, how wisely we are built, how all our organs and internal systems are in a strong and profound reciprocal connection, how no system, organ, or even a single cell in the body exists for itself, but only for the common needs of the body. Therefore, although all these parts belong to the animate degree and sustain each other in this way, when they unite, they create what is called “the speaking,” “the human.” What is the difference, when all those parts work in harmony they achieve a higher level than the animate level of a mere living organism.

Therefore, if we relay the example to the human society, we also need to do the same. Each organ within us is also an egoistic organ, wanting to exist. But it understands that it can exist only in reciprocity with the other organs, where each thinks only about the persistence of the others. This is why the heart provides blood, the lungs provide oxygen, the kidneys clean everything, and the liver cleans the blood, and likewise every organ, while the brain thinks of everything and monitors everyone. Thus, each organ is actually concerned with all the others, with how much it can provide for others. This is the mutual guarantee that exists in our bodies.

However, this happens naturally. We, on the other hand, need to create the same systems in the human society, so we must not erase anything bad within us, but invert its usage for the benefit of the entire society. By that we show each person and each group, and each kind, gender, and faction in the nation how to use what you want correctly, and you will see how much you contribute to others.

In fact, you express yourself in the most perfect manner. And at the same time, all of us, the opposites that unite, reach a higher dimension together, in reciprocity. We begin to understand the whole of Nature in which we exist, how it works, where there is the plan of creation here, in which we are in coercively, and how we move together with each other. We already open our eyes from the beginning of the universe to its end. We acquire a superior science here, far deeper than we can currently discover.

Abraham attained all that and began to work with the people. Instead of the preaching and “treating” that he used to do, like social security, helping people, helping families, and supporting them, he began do the work called “domestic peace,” meaning peace at home, in the Babylonian people of the time.

But here he discovered that he was in conflict with the majority of the people because they couldn’t understand that the ego was not theirs. It wasn’t everybody’s personally, but was an alien force in each of them. Yet, they already began to feel it as their Nature, as we do today. If I think badly of someone than I think badly of someone, and that someone is bad and I am good, period. I don’t feel that some is running me from within, manipulating me into thinking badly of the other. I don’t have that impartiality to see myself from the side, how the force of Nature is running me. I cannot separate myself from the me that can stand aside and observe myself behaving, those elements in me, my character, that are not me. It is my Nature, which I didn’t choose.

Let’s look at it impartially, as if I’m watching another. It’s a problem for me to examine myself this way. Not everyone is ready for it. It has to be a very sophisticated, developed psychological approach in a person, so he will feel himself and criticize himself, scrutinize himself. Only then can he be his own judge. Abraham succeeded in that and began to speak to the people and explain this approach to them, this “independent” approach, if you will, to our nature: “Let’s come out of ourselves a little; let’s see what is happening to us. The evil inclination that is now appearing—when I discover that I am distinct from others—let’s separate ourselves from ourselves to the same extent, and perhaps unite with others. Let me do this particular psychological work.”

For example, assuming I want to hear from you, Oren, what is bad about me? That way, I am included in you, and in this way I want to look at me through you. Or to the contrary, I look at you negatively so that I see my own mirror, that it is me who is bad, and this is why I think negatively of you—“All who fault, fault in his own defect.”

Today these things are known to psychologists, though I cannot say to what extent they use it objectively, regardless of themselves, but this approach is one of today’s psychological approaches.

When Abraham began to speak and teach that psychology—which is actually materialistic, practical—to the Babylonian society of the time, he found that only a few thousands of the approximately 3 million people there who populated that place in Mesopotamia agreed with him. Then, a great collision occurred between him and the others, who had no clue what he was talking about. If I want to gain using someone else, why are you getting in my way? Why are you coming to me with all your counsels and theories?

At that point he realized that there was nothing he could do because they still didn’t feel the evil in their egos, which had burst among them. They thought that they could use it to gain, succeed, thrive, and build a better, more successful and more advanced society, where each would achieve great things, a tower up to heaven, and govern and rule.

He detached himself along with all those who understood him—who realized that they had to overcome above the ego through mutual guarantee—and left that place. Josephus Flavius, the renowned philosopher, wrote about it 2,000 ago, 1,700 years after the fact. It’s also written in the great Midrash, and Maimonides also wrote that Abraham left Babylon with thousands of people.

So he detached himself and moved to a place he felt was near to him, following an inner “hunch” that here it would be best, “So let’s settle here.” This is how they came to Canaan, which is known today as “the land of Israel.” He continued living in mutual guarantee with that group, and while the ego was constantly growing in them, too, they were constantly trying to rise above it.

And so the years passed and they progressed. They had children and they brought them up from early childhood with the perspective of mutual guarantee on the human society. And in relation to the general world—it all comes so that we may be balanced with the world, connected, in unity, in Dvekut [adhesion] with all of us together and with the whole of Nature.

So it was with them until the ego erupted in them in a special leap: they felt that they couldn’t do anything against it and a quarrel began. This was already with Abraham’s grandson, Jacob, and all kinds of conflicts erupted among his sons and between them and Joseph.

It was an ideological dispute: each of the brothers would bring a new idea how to overcome the burning, advancing, and growing ego, and everyone would somehow agree with it. But it wasn’t so with Joseph. Joseph had a very different approach than theirs. He said, “We must all unite according to the balance between us.” That is, the ego that grew among them was already at a higher dimension, more internal, crueler, and Joseph said that they had to use it just a little. Not only rise above it, but also use it.

These are very profound matters. We won’t get into it, but in short, it caused them to begin to yield to their egos. The quarrel between them is their failure to reach mutual guarantee. This is called “the descent to Egypt.”

They also went there physically because they didn’t feel that they could find provision in the land of Canaan, and the flock didn’t give them what they needed in order to exist because they were already separated among them, and in the separation among them, they were no longer rewarded with the reciprocity that could give prosperity to their society. Then they arrived at hunger, as it is written, “There was famine in the land of Canaan,” and this is why they went down to Egypt.

But why did they go down? Because to begin with, they could no longer be connected in reciprocity, in mutual help, mutual bonding, so they couldn’t provide for themselves, produce the bear necessities of life—food. This is how bad things got in their little society, which was not so little anymore, but several thousands that went with Abraham, and which are generally known as “the house of Abraham,” as Maimonides writes. It is thousands of people, not just Joseph with his brothers, and they didn’t all belong to Jacob, their father. These were the thousands of the children of Israel. Incidentally, Jacob is also called Israel.

And why couldn’t they do it? The ego was getting stronger. They couldn’t keep the bonding, the mutual guarantee, so the slight remoteness between them made them unable to provide for themselves. Then they had to kind of “sell themselves” to the Egyptians in return for food. At that time, many nations came to Egypt because Egypt was a thriving place, a place where provision and sustenance were quite secured.

In the process that they experienced in Egypt there was also strengthening of their egos to the point that they nearly detached from the reciprocity between them. And the suffering that they felt then was that they felt how they have detached from the mutual guarantee, how Egypt was also within, that they were apart from one another. Each of them felt great pressure, great hatred, a hard life. Each of them felt alone, lonely, not belonging to the people, and therefore suffering. They felt that they weren’t among lovers, but among enemies, aliens, and the Egyptians were also pressing them.

Actually, each of them felt a “dual slavery”: the great separation was pressing them, enslaving them, and Pharaoh and the Egyptians were also treating them disrespectfully. Thus they arrived at such suffering, such understanding of the situation that they felt, “I’m better off dead than alive.” They were ready and willing whatever the cost: “I’m ready, instead of this life. I have no children anymore because the Egyptians took all the children” (they either took them or drowned them in the Niles, so life was no longer a life).

So they felt that they had nothing more to do and were willing to go all the way to return to the mutual guarantee. Only by that they would feel as a family, be strong, able to raise their people, their society, by the tenet of Arvut, and would flee. They were certain that they would have the strength to escape if they united.

With that decision, when life in Egypt seemed to them as total darkness, they went out of there. They began to feel ... but all of a sudden it was the opposite. As soon as they began to unite, they began to feel that the blows were worsening, the ego was growing in them. They began to feel that on the one hand there was enough food, they could be in Egypt, there was plenty, and all of a sudden the Egyptians weren’t treating them so badly. But those blows became more qualitative.

Each blow was clarifying the inner darkness, more emotional. “I can’t stand the situation where I am not connected to the others, where we hate each other. This is not a people and this is not a life. It is only to exist like an animal and even less, because at least an animal doesn’t feel that it’s enslaved by its owner or hates others. Animals don’t have such hatred.

In short, they went through very difficult processes, but in the end, there was a decision, “We must restore the mutual guarantee. By that we will persist, live.” We also need to understand that there were people among them from the house of Jacob, Joseph, and so on who were teaching them. Afterwards Moses came and taught them those things, as well.

And where does Moses come from? He is a special example. How did he appear? According to his quality of Hesed, like Abraham, who told everyone about Hesed, that you have to be human toward others. So Moses, too, saw that little calf there, right?

Oren: The lamb.

Dr. Laitman: The little lamb. He saw that he was in a state that it was actually going to die and couldn’t move, so he picked it up on his shoulders and carried it out of danger. So what are they trying to show us here? What should be the quality of the leader? What is really the primary quality that is essential for mutual guarantee?

Although he was brought up in Pharaoh’s house for 40 years, and from 40 to 80 was in the house of Jethro, Priest of Midian, meaning he had no religious or national background of any sort, it was only according to the quality of Hesed [grace/mercy] that he became the nation’s leader. Here we see how there are no other prerequisites but to keep the quality of Hesed and stick to it.

Then this people, if you can call it “a people,” because they were still slaves, fled from Egypt and came to a special situation among them: they signed a contract—henceforth, if we truly want to exist, Moses will run the whole of this general assembly, which was called “standing at the foot of Mount Sinai.” But what did the people feel? They felt that if they didn’t make the contract of mutual guarantee among them they would be doomed. Only by rising above Mount Sinai, the mountain of hatred between them, remaking that umbrella, that screen, and rising above it, under that condition they could exist.

Here we need to understand that that method was conveyed within that people from generation to generation. People who were born from incarnation to incarnation had that preparation.

And they began the great work among them after having signed this agreement, that they pledged to be “as one man in one heart” under the condition, “Love your friend as yourself,” in mutual guarantee. Then their egos grew more and more, and this was called “the forty years in the desert” that they experienced. The whole time, they had to rise above it, rise above the ego, cover it. In each of them, a drive was burning toward others, and they strengthened each other reciprocally: I am in mutual guarantee; I pledge to you that I will constantly keep you and that you will not forget that we are managed by the same ego and must be above it. And you, too, will make sure that I do not forget it.

And so are we toward all the others: we try by ourselves but the most important is the general society, the environment that we constantly build to affect us with that principle, which is the most important, the primary. We build that umbrella above us, and our only choice is to continue above the ego or be subordinate to it—only building the environment. This is why it is called “mutual guarantee.” We, all of us together, build kind of a joint force, and that joint force operates on each and every one, not letting anyone escape this mission, this message, this method that he must constantly maintain his connection to others like an organ in a body, in full reciprocity.

In the meantime, that body is growing. There are all kinds of “sub-bodies” in it, parts and organs that are born and grow in it, and each of them must be included in that system. The system, in turn, must guarantee that no one escapes and falls, but constantly maintain themselves with their egos under that umbrella. In our awareness, in the human in us, in understanding, and in recognition that we are above that umbrella.

Thus, we are constantly above the screen, above the force that resists the ego, which is called Masach [screen]. So for now we are going with a method along with the growing ego, trying to at least avoid harming another, being connected in a state where at least we don’t harm each other. This is called being half alive, half dead. That condition is called “desiring Hesed [mercy],” or “That which you hate, do not do unto your friend.” Don’t do good to him if you still can’t, but at least don’t harm him, which you wouldn’t like being done to you. When that correction is done, it is called “forty years in the desert.”

Afterwards we move on in history, advancing toward the land of Israel. What does that mean? We are ready to be an actual nation, since there is no people of Israel if not in the land of Israel. This means that we must unite beyond the level of “That which you hate do not do unto your friend,” meaning don’t harm others. We have achieved that, we are done with it, we have corrected our entire ego in this way in mutual guarantee, a reciprocal connection that sustains us in a way that we are certain no one will cause harm to another.

From this moment on we are what is called “entering the boundaries of the land of Israel.” What do we do then? We conquer the land. What is the conquest of the land? It is that we begin to work with our egos on turning it into good, bestowing. Despite its presence in us, we begin to bestow upon each other above it, to contribute, give, in a state of loving others. This is called “Love your friend as yourself.”

And so we progressed in our history and built what is known as “the Temple,” a house of holiness. Holiness is a state of bestowal, mutual love. For a time, we actually reached a point in our history that we were truly connected as one body, one person, and perfectly united with Nature. This was the height of what is known as “the first Temple.”

But what could be done with the rest of the Babylonians? Nature’s plan was to bring the whole of humanity into reciprocity, bonding, mutual guarantee, a single mechanism. Who was to take care of them?

Abraham could tend to only several thousands of the people of Babylon. Now the people of Israel could tend to the rest of the Babylonians. But to tend to them, the people had to be at the same state that Abraham was in Babel. That is, it had to fall from its perfectly corrected level to the previous level, from “Love your friend as yourself” to “That which you hate, do not do unto your friend,” back to the generation of the desert. And then from “That which you hate, do not do unto your friend” to the ordinary ego, the same as they had in Egypt, except for a tiny spark of the quality of Hesed that remained in them as a “gene” of mutual guarantee. This is indeed what happened.

In truth, Abraham, Isaac, and Jacob all knew about it. It is written that Jacob wanted to disclose it to his sons, and there are many other things about it but this is not the place to elaborate.

And then they went into the ruin of the first Temple. The nations surrounding them always joined them, for the whole purpose of the descent was to bond with the rest of the world. So in the ruin of the first Temple and the exile in Babylon—and it was deliberately back to Babylon—they fell from the degree of “Love your friend as yourself” to “That which you hate, do not do unto your friend,” and by that they built the second Temple.

In the second Temple, when Rabbi Akiva was alive, he would constantly cry out that our purpose was “Love your friend as yourself.” That is, we need to rise to the degree of the first Temple once again. But in fact, he knew that it was actually only hastening of time and that there had to be the ruin of the second Temple as well. So he understood that his 24,000 students, who were the united ones in that generation, maintaining “That which you hate, do not do unto your friend” as much as they could, finally falling into the ego. This is called “the ruin of the second Temple.”

That is, the people fell into the ego once again and lost touch with each other. This is called “the exile,” exile from the mutual guarantee among us. The exile is neither geographical nor historical. It is internal, exile from that quality that united us into a people when Abraham built us as a single nation.

Ever since, we have been in exile. And that exile was to be the longest and hardest because in the end, we must reach the same situation that Abraham had in Babel but with the entire world.

In our generation we are in precisely the same situation here, now that we are in the land of Israel. However, this is not the land of Israel in which the people of Israel lived, since we are not a people yet. Now we must unite and achieve the same quality as Abraham’s when he assembled this nation out of the Babylonians.

We have received all the conditions for achieving mutual guarantee: we have a state, a nation, independence, we are the ones who decide here, and no one can obstruct us from establishing the mutual guarantee among us. So when we achieve it, meaning return to being a nation according to our basis, and not a gathering of exiles—when we come to being as one man in one heart, “Love your friend as yourself,” in mutual guarantee, which is the method for achieving perfect love among us, because mutual guarantee is the influence of the environment that we should constantly nurture and build so it keeps each of us on the spiritual level—by that we will be worthy of tending to all those Babylonians who didn’t follow Abraham, and who in the meantime proliferated and expanded all over the globe.

We can undoubtedly do it because they, too, are broken, shattered, and helpless. They don’t know what to do. They are already discovering that the process that they have gone through since Abraham’s Babel through today, that Babel hasn’t changed much. It’s just that now it is showing its real self more conspicuously, clearly. All and all, it is a great ruin. Our ego is putting us to death, and we must fix it or we will be completely unsustainable. Internally, humanity is consuming itself, and externally, Nature doesn’t want to keeps us as a foreign body in its organism.

This is why each day we see that we are suffering worse ecological blows. So we have no choice; we must realize the mutual guarantee among us and hope that by the same method, the same forces that we have—which have been given to us since the days of Abraham—we will be able to realize it and a achieve a state where the world understands our vocation.

The Jews are hated because until now they couldn’t give the nations the correction method because they needed to feel the evil. For this reason, both the nations and the Jews had to wait until now to discover the method of mutual guarantee, how to realize it, and how to bring the whole of humanity into harmony with the inner nature. If we do that, we will achieve a state of being above our collective ego once more. Above it, we will reach an even higher degree because the whole of humanity will be as one body.

Then we, as organs in a single body, will obtain the human life of this body, the human degree, where we understand the whole purpose of Nature, the whole process from start to finish. And then we will begin to look beyond the horizon at what awaits us in the perfect state, for we will have reached the perfect life, the sensation of eternity that exists in Nature itself.

Therefore, there is a very beautiful goal ahead of us, which gives every person an opportunity to realize himself in full, by contributing, by bonding with others, by realizing all of our natural qualities and abilities. There are no oppression, limitations or conditions here, except giving everything you want to others, to everyone, like a cell in an organism, and you will be rewarded with the life of the entire organism.

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