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In the wisdom of Kabbalah, we speak about two types of nature: the nature of the Creator and the nature of the created being. We cannot change our nature, but through the intention to bestow, we can make it similar to the Creator’s nature.

In the Creator, there is no separation between action and intention. There is only action with the intention for the sake of bestowal. Yet, if there were nothing opposite to it, it would be impossible even to say that it is for the sake of bestowal. It is simply an action directed toward the created being without any intention of receiving something in return.

We cannot truly imagine such a state. However, if the created being uses its desire to receive in order to become similar to the Creator—to resemble Him in action, or more precisely, in the final result of the action—then within the created being there will be both action and intention.

Initially, no intention was created in the created being. It possesses only the action of receiving, of enjoying, which is called an animate action. The still, vegetative, and animate levels of nature perform this action without any awareness of intention.

The speaking level (the human being) begins to feel the foreignness of this action. Therefore, envy, lust, and honor develop within him, along with all the other forms of development of the desire to receive.

Most importantly, he develops a sensation of the giver. To the extent that a person feels the giver, intention develops within him. If we did not feel the giver, our intention would simply be to enjoy ourselves, like everyone else in this world. There would only be the desire to enjoy, nothing more.

We call this receiving for the sake of receiving. But in truth, it is not even a genuine intention to receive. Rather, it belongs to the realm of the Klipot, forces that know what bestowal is, yet still desire only to receive.

An intention to bestow or an intention to receive can exist only when there is a sensation of the giver, a sensation of the host. Then it becomes clear to a person what he truly wants: to receive or to bestow. Only then does he have the possibility of using his desire to receive in one way or the other.
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From the Daily Kabbalah Lesson 6/6/26, Rabash, “Why Is the Torah Called “Middle Line” in the Work? – 1”

Question: Is it really possible to just go from hatred to love? One moment you hate, clearly hate, and suddenly after some time passes, say next year, we shift to love. Can that happen, or is it fantasy?

Answer: We can do that. We are in such extreme states, states that are opposite to this feeling, that we are capable of doing it.

Comment: That is very strange. You said that since we are in opposite states, we can do it.

My Response: Yes, because we see where we end up, where all our efforts and achievements vanish, everything slips through our fingers, and we cannot achieve anything. We are like blind, foolish puppies. That is how we live. It is terrible! I have no words for it!

But if we ask nature to change us, we will experience a transformation of forces, feelings, and qualities beyond anything we could expect. Because the Creator is love.
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From KabTV’s “News with Dr. Michael Laitman,” 4/28/26

Question: What is the difference between faith and attainment?

Answer: The difference between faith and attainment is that faith is the light of Hassadim (Mercy) and attainment is the light of Hochma (Wisdom). We do not attain through faith.

We can only attain the Creator, the light. Don’t lose sight of these two things: light and Kli. You might not advance far this way, but you will certainly form a correct conception and avoid confusion.

What are you attaining? To the extent that you are like Him, you see your corrected qualities and call this the Creator. You will never feel more than your corrected properties; according to this, you will form an image of the Creator. As it is said, “Yud-hey-vav-hey” (HaVaYaH), filled with light, is called “The name of the Creator.”

Who is the Creator? This is my soul, Yud-hey-vav-hey, filled with the upper light due to its corrections. The lights, along with the corrected Kelim, which give me the whole set of sensations I call the Creator, are me.

In other words, your soul is the Creator, because in the corrected state, you merge: “He and His Name are One,” “Israel, the Torah, the Creator are One.”
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From the Daily Kabbalah Lesson 6/9/26, Rabash, “Man Is Rewarded with Righteousness and Peace through the Torah”

Question: How do I find out what nature has in store for me and where it is leading me?

Answer: Nature is leading you to realize the possibilities you have to change the future, and reach it. This depends on each person’s participation in that future.

Question: What possibilities do I have? I don’t think I have any special ones. But tell me, what are they?

Answer: You do!

Question: What?

Answer: Of course, I do not have such a site where you would go in, pay, and get a guarantee.

Question: Yes, but in principle, what must I do?

Answer: You need to want to find out about your influence on your future. You must build it, create it. It is what you make of it. They tell you the laws of nature, and from them, as from some construction set, you must assemble your future.

Question: What is the main law of nature?

Answer: The main law of nature is the correspondence of a person with the law of nature. I am not over complicating things. The law of nature is the law of universal bestowal and love, universal unification, universal mutual complementation until the ideal picture of the system of the world is revealed before us.

Question: Is it only toward this that I as a person must go?

Answer: Yes. And nothing more.

Question: That is, I should not struggle with anything?

Answer: Struggle only with the aim of fulfilling this law.

Question: With whom does this struggle take place?

Answer: The struggle is with oneself, of course. Only that. So do not blame the mirror. This is how we must work, and then what we make is what we will receive.

Question: That is, if everyone directs himself toward himself—everyone, but toward himself, not toward another—then will we turn this picture of the future upside down?

Answer: As much as we wish. As much as we want, so much we will do.
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From KabTV’s “News with Dr. Michael Laitman,” 4/23/26

Question: Can we say that the new generation is further distancing from studying of The Study of the Ten Sefirot, The Book of Zohar, and authentic Kabbalistic sources?

Answer: No, it is not distancing further. People simply cannot exist on the same spiritual heights as exceptional individuals such as Baal HaSulam or the ARI.

We see the same thing happening in our world. A person uses an enormous number of scientific and technological achievements without understanding anything about them. He simply knows how to plug something into a socket and press a button for the device to work. What does he actually know besides two buttons on an air conditioner, twenty buttons on a computer, and so on? He has no idea what is really happening inside!

When using a mobile phone, he may be familiar with only two or three functions, while having no idea whatsoever of the other two hundred functions it contains.

The same applies in spirituality: there are people who engage with it slightly and solely for their own benefit, in some limited personal way, while others want to attain the inner connections between objects, dimensions, and forces—to know everything. This depends on the nature of the soul, its inner qualities, and its root. If a person has such a need, then he will fulfill it.

Question: So the fact that we are moving away from the original sources does not necessarily mean that we are getting worse?

Answer: We are not moving away from the sources. We are simply studying them not to the depth that exceptional Kabbalist scholars do, but rather, to the extent appropriate for the masses, the ordinary people who make up 99% of the world’s population.

Question: But wouldn’t that require a completely different method of interacting with the light?

Answer: No, because we study Kabbalah only in order to receive forces from it. And after receiving those forces, we must perceive the spiritual world. And we will perceive it to the extent intended for our soul.
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From KabTV’s “I Got A Call. Properties of our generation” 9/30/10

The Book of Zohar and The Study of the Ten Sefirot (TES) are two truly monumental sources of spiritual power. The Book of Zohar with the Sulam (“Ladder”) commentary, and TES, which is a commentary on all the writings of the ARI, are two foundational works.

It should be said that these are not merely books, but sources that present the spiritual system itself. Therefore, when I study them, I draw the light from there and its influence upon myself.

Question: But you study them as a Kabbalist who has already attained spiritual perception?

Answer: Not necessarily. It does not matter.

Even people who understand nothing of what they are reading, by reading these sources, studying the inner system in which they exist, draw upon themselves an illumination of the light that brings them closer to spiritual degrees.

To what extent must they pass through these degrees and understand them? To the extent of their soul’s capacity, until they attain the world of infinity and take their place there, the place from which they descended to the level of our world.
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From KabTV’s “I Got A Call. Properties of our generation” 9/30/10

Question: What does it mean to choose the best environment when a person is already in spiritual attainment?

Answer: The environment is not the people around you but rather an abstract expression of your friends’ attitude toward the Creator. The environment does not sit at a table like you do; it is not in any particular place.

It is the sum of your intentions, aspirations, inclinations, expectations, all your efforts toward the goal. It is in your interest for these to be as broad and strong as possible, so that you have the strongest possible connection with these intentions.

It is a spiritual force both now and when you are already beyond the Machsom. It is just that now it is relatively hidden from you. You imagine it in some form, and every time you have different doubts and new definitions arise; sometimes you know what a group is and how you are connected to it and at other times you do not. After the Machsom, it takes on a more distinct, conscious, and clear form. Yet the work remains the same.

Therefore, even now, we must imagine as accurately as possible the sense of the environment. It is not one, two, three, twenty, fifty, or a hundred friends I study with, whose names are so-and-so, who look like this or that.

The environment is what stands behind all these people, a kind of spiritual force: an aspiration, a desire for the Creator, and persistence with which friends hold on with their teeth so as not to waste a single moment in their movement toward the goal. If they also want to unite these forces to benefit everyone; this is called a group.

It is about the spirit: that each person supports the other, and that we all drink directly from this common source of the spirit. Otherwise, there may be a billion of us, like the Chinese, but… The main thing is the spirit within the group. This is what we must care about, and evaluate everyone according to their contribution specifically to this.
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From the Daily Kabbalah Lesson 5/22/26, Rabash, Letter 59, 1962

Question: How does the environment provide a person with an aspiration toward the goal, toward the quality of bestowal?

Answer: The environment provides a person with such deficiencies (Hisronot) without any words because that is exactly what it is engaged in. A person is connected to the environment, and if it is the right one, he is bound to receive a sense of concern from it, a feeling that he has lost the most important thing.

After all, the disappearance of the light does not yet bring him a Hisaron. He must feel that he has lost equivalence of form with the environment.

If the Creator disappears, if the light disappears, then with respect to the group a person should feel a Hisaron. The group serves as a substitute for the Creator in order to compensate for His concealment.

Choosing the best environment means that a person must constantly care that his group has the strongest, most correct, and most consistent direction toward the goal, and also that he himself maintains the greatest possible connection with the group.

Then one can be certain that even if the light departs from him—and the light must disappear in order to reveal a new Hisaron, a new Reshimo, the reverse side of a new degree—his support, the group, will immediately help him become aware of his state.
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From the Daily Kabbalah Lesson 5/22/26, Rabash, Letter 59

In our work, the definition of “necessity” is constantly changing because a person must discern their attitude toward the Creator in each of the soul’s desires.

Theoretically, we can say that our soul consists of 620 desires (organs); in each of them, I must determine that the most important thing for me is to fill each desire with the Creator, His presence, His sensation. Therefore, for every desire, I feel a new obstacle in different situations and circumstances.

We still do not know how to determine which property of mine or which part of my soul these problems and questions have arisen from. Everyone experiences it in their own way.

There are common obstacles for everyone and individual ones for each person. However, this is why the obstacles are constantly changing, transforming, and even returning.
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From the Daily Kabbalah Lesson 5/20/26, Rabash, “The Difference between Charity and Gift”

Question: What am I ascending toward as I move from one dead end to another?

Answer: I ascend so that these rungs of ascent create the desires, qualities, and properties within me that will allow me to reveal the meaning of life. It does exist! It is just that I do not see it, feel it, sense it, or know how to formulate it.

And as a result of these ascents, when I crawl from step to step like a small child on hands and knees, trying to climb up, I develop my intellect and feelings to understand the meaning of this ascent. And suddenly I begin to understand, as if this meaning is found between the rungs.

Question: Is there an end to these rungs?

Answer: It is somewhere very far away. Practically speaking, there isn’t one. And why should there be if I begin to sense that this process itself is life?

Life is precisely in finding disappointment at every step, the need to find strength, and a precise aspiration, a goal. Otherwise you lack the drive—the what for, the why, and for what purpose, or the ability to determine what constitutes a correct goal or right decision, And so on.

In other words, as you ascend these rungs, you begin to feel yourself growing and creating.

Question: What is it that drives me? Is it to get past this dead end or to draw closer to something?

Answer: No, you no longer even wish so much to reach some final rung. You begin to feel pleasure in the fact of traversing them. Between the rungs you begin to feel the wisdom and clarity inherent in them.

Question: And do I begin to sense this governance?

Answer: This is what precisely is meant by “From Your actions I will come to know You” (Mi maasecha hikarnucha)—that from the rungs themselves, from how they are created for you, and the fact that you were created simultaneously with them yet intended to rise above them—from all of this you begin to attain the Creator of these rungs. And this is the essential thing.
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From KabTV’s “News with Dr. Michael Laitman,” 4/27/26

In the article “What Are the Times of Prayer and Gratitude in the Work?,” Rabash gives examples of desires that arise from states opposite to holiness intended to lead us to the highest holiness. Therefore we should not be surprised by any extreme states that arise within us.

A person rises higher and higher, and then suddenly falls into an abyss. Once again, evil seems to descend upon him from all sides. Unexpected things happen that seem completely out of place. “I am working for the Creator, so how can this be happening?” Yet it appears everywhere—at home, at work, in the country, everywhere.

We must accept all these states as the most suitable conditions for advancement. Especially now, as we begin to work with the understanding of what true effort is, even more difficult questions and doubts will arise. They come so that we may clarify what genuine intention is, how to demand the light that reforms, and what it means to be in equivalence of form with the Creator.

All these concepts are acquired gradually. A person refines and polishes them until he extracts a pearl from an enormous heap of waste, because at first he cannot distinguish one thing from another. Therefore there is no need to fear. The higher we rise, the more terrible and more lowly things are revealed within us.

Of course, it is impossible not to be afraid. Each new degree is higher than the previous one, and the “bear” appears even larger, while a person feels like an even smaller child standing before it.

But then the degree gradually passes. The person grows to the measure of that degree, begins to train the bear, and turns it into a “bear cub,” a useful and effective force. And so it happens every time.

Baal HaSulam writes in “The Giving of the Torah” that the greater a person becomes, the more he cares about things that are distant from his own body. At first he cares only about himself. Then he begins to care about things outside of himself: his children, his family, his friends, society, his city, his country, the world, and eventually all of reality.
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From the Daily Kabbalah Lesson 6/7/26, Rabash, “What Are the Times of Prayer and Gratitude in the Work? ”

Question: Is there any difference between the general concept of faith and faith above reason?

Answer: It is very difficult to explain the concept of “above reason” before the Machsom. But during the preparation period, it can be explained as follows: a person is not merely present in the group, they must make efforts, annul themself before the friends, and accept what exists in the group above reason.

This means that he wants to be under the influence of friends. In other words, he begins to convince himself that what he hears from them is correct. This is truly “brainwashing.” Rabash writes that habit becomes second nature.

I will say it differently. We are in a group in which there is something revealed and concealed. The concealed forces, unknown to us, are who we truly are; this is already a spiritual force. And the force that is revealed to us is what we see as to how imperfect we still are.

For a person who is in a group and who lowers himself before it, it does not matter what level his friends are at. By convincing himself of being “small,” he receives the influence of the hidden force present in the group. The entire group may not be at a high level of spirituality, but through it, he receives forces from its spiritual root that they themselves have not yet received.

It turns out that a group may consist of twenty people, none of whom are particularly special. But suddenly one of them decides that he wants to be 100% under its influence. Then he is influenced by the group’s inner spiritual force, and even such things, the existence of which the others do not even suspect, nor do they know where they come from.

In other words, do not think that if someone lowers himself before the group, he will receive what everyone else has, or will be corrected to the same extent as everyone else. No, it will be much more than that.

He can attain spirituality by using the force of the group, even if the entire group is still in corporeality. One thing is, in essence, not connected to the other, since what is due to them comes according to their personal work, while what is due to him is according to his personal work. Therefore, let us say that for my personal advancement it is not important what is happening with you. As the saying goes, “I learned from all my students.” Students may be small, yet through them it is possible to gain immense wisdom.
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From the Daily Kabbalah Lesson 6/9/26, Rabash, “Man Is Rewarded with Righteousness and Peace through the Torah”

Israel (a person directed “straight to the Creator“), the Creator, and the Torah (the Light that reforms) must unite into one whole. This is also called the “middle column,” the “middle line.”

The work in three lines (the right, left, and middle) stems from the fact that the created being cannot do anything by its own powers. For it is created from an inanimate substance—the desire to enjoy—which by itself cannot move (change) in spirituality since it lacks the desire to bestow. Only the desire to bestow can move in the spiritual world, which is built from forms of bestowal, intentions of bestowal, something that wishes to give to another, to come out of itself.

But if the created being acts in a different form, then it is as though it does not exist in spirituality. It exists only in our imagination! The Creator has created such an imaginary picture within our perception so that we may somehow exist before attaining the qualities of bestowal.

Spiritual movement and spiritual reality, are possible only in bestowal. One can exist in spirituality only if one moves within this bestowal. It is impossible in spirituality to stand still, to stop and do nothing, as happens in this world. Spiritual space is above time; that is, it is constantly in motion through bestowal, which continuously intensifies.

And since the created being initially has no ability to bestow, and does not even know what it is, a restriction (Tzimtzum) is first made on its desire to enjoy. Then a connection is established between the created being’s desire to enjoy and the Creator’s desire to bestow through the second restriction (Tzimtzum Bet), through special actions that prepare our reality while still in the spiritual worlds.

Afterward, the shattering takes place. The boundary between the desire to receive and the desire to bestow is broken in order to connect them with one another. And from this connection there emerge worlds standing opposite one another: the worlds of holiness and impurity. Between them there appears a “neutral place,” from which an independent created being can grow.
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From the Daily Kabbalah Lesson 3/28/11, “Preparation for the New Jersey Convention”

The Torah is called “the science of life” because it gives life, the revelation of the light of Hochma, in the will to receive. This can be only to the extent that the will to receive is corrected by the light of Hassadim in the intention for the sake of bestowal, and only then when the left line can join with the right and be as the middle one.

What is the middle line? In nature there is no middle line; there is only the Creator and the creation, the nature of the Creator and the nature of the creation. The middle line means the extent to which the creation can correct itself and become similar to the Creator.

That is, the middle line is in the creation. In the language of Sefirot this means that there are the first nine Sefirot (the qualities of the Creator) and Malchut (the quality of creation). And to the extent that Malchut can be similar to the first nine Sefirot in its actions, this will be the middle line.

In accordance with the correction of Malchut, we have holidays (Hagim). “Hag” comes from the word “Mechuga,” “compass” (as if “circling”), because this state returns on every degree until the final correction. Then all the holidays will disappear, and there will be only one constant state. And until then we have stages of correspondence between Malchut and the first nine Sefirot, between the left line and the right.

At the end of correction there will be no middle line; there will be neither right nor left, but only one single line. The degree of revelation of the light of the Creator within creation, the degree of the clothing of the Creator in creation, is called the middle line. After the final correction this revelation of the Creator and the receiving of the light will become boundless.
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From the Daily Kabbalah Lesson 6/6/26, Rabash, “Why Is the Torah Called ‘Middle Line’ in the Work? – 1”

It is said: “I created the evil inclination, and I created the Torah as a means for its correction, for the light contained in it returns to its source.”

From the perspective of creation, I take my egoism, my evil, and from the other side, the Creator, I take the force of bestowal, the light, and from these two components I build my new structure, which is called “human,” (Adam), that is, “similar” (Domeh) to the Creator.

My egoism resides within, yet outwardly it resembles bestowal, that is, internally it is reception and externally it is bestowal. Therefore, this action is called “reception for the sake of bestowal,” and such labor is known as working in three lines: the right, the left, and the middle.

The right and left lines descend from above, from the Creator, and the middle rises from below upward, from the human being.

Regarding the left line it is said: “I created the evil inclination,” about the right: “and I created the Torah as a means for its correction,” and about the middle: “for the light contained in it returns to its source, to the good,” and you become as good as I am.

I am good and do good, and you too; therefore, you will be called “human,” one who is similar to the Creator!
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From the Daily Kabbalah Lesson 7/30/10, Rashbi, Zohar for All “Lech Lecha”

Question: What is faith in spiritual work during the period of preparation?

Answer: We are not talking about ordinary people, the masses. The society from which I can receive influence is our group.

What is faith before the Machsom for us? Rabash writes in his articles that before the Machsom, there is faith in books and in those who wrote them, the sages. These things come to a person only through a group. That is, the group’s “brainwashing” creates knowledge in me that I do not really attain, but since an external force controls me, it brings it to me as a fact.

We see this in the masses, on the outside, and should also take advantage of it here, inside. That is, if we decide to talk about Baal HaSulam, Rabash, ARI, and Rashbi as people who are our teachers, leading us forward, and what they said is sacred to us and above all else, then the group should “brainwash” me with this, so the power I get from this is called faith.

I myself have not yet attained this with my five senses in such a way that it becomes a fact for me. I am not at the end of correction when I can say that everything is for the good and that the Creator does only good. All of this is nothing more than words to me.

But because I have a group, I get it from them in a way that turns words into facts for me. The power that turns this into facts is called faith. Thus, instead of knowledge, instead of attainment, I use the power of faith.

Let us say I have a glass of tea before me, and I am willing to pay ten shekels for it. In the same way, by the power of faith, I can be willing to pay ten shekels for something I do not see or know. For example, they tell me to have a glass of beer, but I know nothing about beer; they tell me it is very good, and I believe them, so I will pay ten shekels for it.

I can believe so much that I will give a million, I will give my whole life just to achieve this. It all depends on the strength of the faith I receive from the group. That is, faith is instead of knowledge.

When I am below Machsom, I have no other force to reach the goal. Although I do not feel this goal, I do not see or hear it, only the power of faith I receive from my friends can help me. Nothing else can serve as a driving force for me.
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From the Daily Kabbalah Lesson 6/9/26, Rabash, “Man Is Rewarded with Righteousness and Peace through the Torah”

Question: You say that the situation in Israel depends on us. But no matter how much I have tried to concentrate on this thought, I cannot feel that such responsibility truly rests on me. Apparently, I lack the force of faith?

Answer: This can come either as a result of a positive force, the force of faith given from above, or due to the influence of a negative force from below, the feeling that there is no other way out. One of the two. A person will see that nothing else can be done, that no one has a clear idea of how to emerge from the situation that has been created. Meanwhile, the problems keep growing endlessly; things become worse and worse.

Therefore, to the extent that he is able, a person draws strength from the Torah, but otherwise, such a decision matures within him out of despair because he finds himself in an absolute dead end! Even ending your life will not solve these problems. We will still face eternity: our problems will not end with the arrival of death; they are above that transition!

We will see this wall not only from our world; we will see that this wall rises even in the upper world and separates us from the solution to the problem. For our existence is not only in this world, and a bullet to the temple is by no means the solution to all problems.

A person will feel all these problems above the life in this world as well, he will perceive them in their eternal, spiritual form. Life and death are not such significant concepts, and a person will come to feel something far greater.
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From the Daily Kabbalah Lesson 6/7/26, Rabash, “What Are the Times of Prayer and Gratitude in the Work?”

“These are the generations of Noah. Noah was a righteous man. He was complete in his generations. Noah walked with God.”

RASHI interprets, to teach you that the generations of the righteous are primarily good deeds. RASHI explains why he says, “These are the generations of Noah.” It should have said the names of his sons, meaning Shem, Ham, and Japheth. And why does it say, “These are the generations of Noah. Noah was a righteous man?” He explains that it is because the generations of the righteous are primarily good deeds (Rabash, “These Are the Generations of Noah”).

What is meant by a lineage or offspring? First of all, Noah was a “righteous man, complete in his generations” on his degree, and he “walked with God,” meaning with the qualities of the Creator, the qualities of Bina “Complete,” “righteous,” and “God” all refer to Bina.

“Noah” signifies a vessel of bestowal, a stage of preparation, whereas “Abraham” represents one who already works with the vessels of reception. First, we acquire vessels of bestowal, the qualities of the Creator, and then, by means of those qualities, we correct the qualities of the created being. Such is the process.

In order to bring creation to this state, it was necessary to mix the vessels of reception with the vessels of bestowal. The Creator had to enter the creation, become embedded within it, and shatter it.

The created being, from a state of feeling complete, strong, intelligent, capable of achieving things, and controlling life, must come to feel like a shattered vessel, with everything mixed together. In every action and every thought, he feels torn between two opposing parts struggling within him, one prevailing and then the other.

When a person reaches such a state, he no longer feels strong or righteous. On the contrary, he begins to feel that he can start the work of correction precisely from this mixture of vessels of reception and vessels of bestowal.

As he accumulates experience, he sees that he is nothing but a vessel of reception and possesses no power of his own. Only if vessels of bestowal come from above will he receive the help and support needed to do something with his nature.

Then he sees that there is no connection between himself and the desire to bestow, no connection with the forces of the Creator. In this way, he arrives at a state in which he begins to hate his own vessels and to love that which is above him, above the Machsom.

This continues until the feeling becomes so intense that he truly cannot exist without receiving the qualities of bestowal in place of his own qualities. Then he is given strength from above to make a Tzimtzum (restriction) on his own qualities and begin acquiring the qualities of bestowal.
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From the Daily Kabbalah Lesson 6/1/26, Rabash, “These Are the Generations of Noah”

We wait for positive changes to happen on the outside. They won’t! We have to come to the conclusion that changes for the better can occur only if we change from within ourselves. That is when we will begin to depict our world the way we want to see it! That is what we have to do.

Question: Does our nature depict the world now? Does our egoism depict the world?

Answer: Yes

Comment: You are supposed to be enjoying yourself, but I am not. This is my state right now.

My Response: Egoism has finished its development. It shows you the entire world you exist in. That is all it can give you. Ultimately it will press down on you and crush you to the point that you cannot exist in this world. You will feel so bad, nauseous, fearful, uncomfortable, in other words, in any possible way.

This is solely so you understand that there are no more changes to be made on the outside. We have gone through all stages of our egoistic development; we have reached a state where the next step is simply to slaughter one another. This is it, there is nothing else.

Question: What should I say to my egoism now that I have understood that my egoism has depicted the entire picture for me?

Answer: You should say that egoism is right, that it has done its job; it brought you to the state where you are in complete disappointment and have to understand that you must not exist in such a paradigm. Must not!

What should you do? You have to correct yourself and then the world will be corrected too. This is a totally different methodology.

Comment: I should not correct the world, but correct myself…

My Response: You should correct the world by correcting yourself.

Comment: Yes, this is not easy!

My Response: It’s not easy, but this is a good moment in history when we indeed have to change the source of our development, the system, the methodology of our development. Our development will depend not on breaking nature that surrounds us, but on how we will be changing ourselves. As a result, the world will be changing.

Question: You keep saying: “Change yourself.” What exactly do you imply by “changing yourself?”

Answer: This is simple: change my evil attitude to everything that surrounds me from an exploitive and egoistic attitude to a kind and altruistic one.

Comment: A warm, kind attitude.

My Response: Yes. Then I will begin to see the world differently. I will start to see through it a different system of governance.

Question: And what will I receive pleasure from? After all, it is a person who receives pleasure.

Answer: I will be bonding with this world, will be attaining its eternity, infinity, perfection, something that I do not see now because I look with my limited egoistic eyes.

This is what lies ahead of us.
[357036]
From KabTV’s “News with Dr. Michael Laitman,” 5/15/26

Each of us belongs to a group that is governed by various laws and agreements. To which of them am I obliged to annul, and which should I view critically, possibly reject, or demand that they be changed? After all, if I do not relate to them in this way, the group will be unable to influence me.

If I enter a group without any resistance, I will not feel any impact from it. Influence is felt only when a force comes and changes something. Any good product is produced as a result of the action of one force upon another. The greater these forces are and the stronger they oppose one another, the greater the benefit and the yield. So how should I relate to the group now?

First and foremost by fully engaging both mind and heart. The approach here is absolutely clear and precise: under no circumstances may I change anything that has been accepted by the group without obtaining the consent of all the others. I am obligated to participate in everything the group requires of me. Even if I am “emotionally incapable” of doing it and do not agree with it, I must participate together with everyone else; otherwise, it cannot be called being in the group.

At the same time, I am obligated to critically analyze the situation, formulate my proposals, present them to the entire group, and try to convince everyone that I am right. This approach is standard in ordinary society as well: in the Knesset or any parliament, the laws are, in general, self-evident. There is no need here to act “above reason.”

There is only one thing that must be done above reason: to intend to bring yourself into alignment with the upper force This cannot be deviated from. Adhesion with the Creator is the primary principle. Anything else, before being added to it, must be examined for compliance with this fundamental principle, and based on the results, it should it be decided whether it is beneficial for us or not.
[357396]
From the Daily Kabbalah Lesson 6/1/26, Rabash, “These Are the Generations of Noah”

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