Greatness of the Teacher in the Wisdom of Kabbalah  

Lesson No. 14

If a line of a thousand blind people walks along the way and there is at least one leader amongst them who can see, they are guaranteed to walk on the right path and not fall in pits and obstacles since they follow the sighted one who leads them. But if that person is missing, they are certain to stumble over every hurdle on the way and will all fall into the pit.

(Baal HaSulam,  Introduction to The Book of Zohar,  pt. 57)

…Those whose eyes have not been opened to the sights of heaven, and have not acquired the proficiency in the connections of the branches of this world with their roots in the upper worlds are like the blind scraping the walls. They will not understand the true meaning of even a single word, for each word is a name of a branch that relates to its root.
Only if they receive an interpretation from a genuine sage who makes himself available to explain the matter in the spoken language, which is necessarily like translating from one language to another, meaning from the language of the branches to the spoken language, only then he will be able to explain the spiritual term as it is.

(Baal HaSulam “Study of the Ten Sefirot”. Vol. 1. Part 1. Inner Observation)

…A person has the choice of going to a place where there are righteous. One can accept their authority, and then he will receive all the powers that he lacks by the nature of his own qualities. He will receive it from the righteous. This is the benefit in “planted them in each generation,” so that each generation would have someone to turn to, adhere to, and from whom to receive the strength required to rise to the degree of a righteous. Thus, they, too, subsequently become righteous.

Baal HaSulam. Shamati Article N.99.

…When one hears the words of Torah from his teacher, he immediately agrees with his teacher and resolves to observe the words of his teacher with his heart and soul. But afterward, when he comes out to the world, he sees, covets, and is infected by the multitude of desires roaming the world. [...] They subdue him, he mingles with their desires [...]. He has no choice; he is compelled to think, want, crave, and demand everything that the majority demands. Then he chooses their foreign thoughts and their loathsome lusts and desires [...].

Instead, there is only one counsel then: to cling to his teacher and to the books. [...] Only by clinging to them can he change his mind and will for the better. However, witty arguments will not help him change his mind, but only the remedy of Dvekut [adhesion]...

-- Baal HaSulam, Shamati, Article No. 25, "Things that Come from the Heart"

One must trust the opinion of his rav and believe what his rav tells him. It means that one should go as his rav told him to do.
And although he sees many arguments and many teachings that do not go hand in hand with the opinion of his rav, he should nevertheless trust the opinion of his rav.

-- Baal HaSulam, Shamati, Article No. 40, "What Is the Measure of Faith in the Rav?"

The righteous, by his righteousness, installs his good desires and thoughts in others, so they, too, will have the good desire to adhere to the Creator with all their heart. By installing the desire in others, it is already regarded as an act, since an act in others was made of the desire that he has. This is the meaning of the verse, “You open Your hand and satisfy every living thing with desire,” since the righteous extends abundance to the worlds and to every person. And how does he do that? By installing his desire in others. It follows that they have all become righteous through him. By this he can extend upon them great abundance for the righteous is the one who seemingly opens his arms to the Creator in order to bestow upon the world. And with what does he open? The verse interprets, “and satisfy every living thing with desire,” by satisfying everyone with the desire to love the Creator.

-- Rabbi Elimelech of Lizhensk, Noam Elimelech [The Pleasantness of Elimelech]

It is written, “The Sanhedrin was as a round semicircle so they would see each other,” for the love is mainly that they saw each other. They could not tolerate not seeing one another, for when they see each other, they receive from one another. This is the meaning of what our sages said, “Either company or death.”

-- Rabbi Nachman of Breslov, Likutey Halachot