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Faith above reason is a concept completely unknown to us; there are no such words in our ordinary vocabulary. But when we try to achieve connection, we begin to understand that the main observation point is the center of the ten. From it we begin to relate to the spiritual world, not from an individual point of a person, but from this common point in which one dissolves in the ten, leaving one’s egoism and personal, egoistic view of things. So, one rises from one’s animalistic worldview to the human one, starting to look at everything through one’s connection with the ten.
From this, a person can already understand what faith above reason is with the view of everything through unification. I do not exist, there is only us, and my foundation and vision come from our connection. The point from which I am observing is no longer in my desire to enjoy but in my desire to give to the ten. And therefore, this point is called faith, the point of Bina, bestowal.
Previously, I looked at everything from my desire to enjoy, and now I look from the point of Bina. It turns out that the point of Malchut rose to Bina, joined it, and it looks at all of creation from there. I join the center of the ten and look at everything with the eyes of faith. As long as I strive to get in touch with the ten and perceive our connection above personal interests and my material, egoistic desires, this determines the size and height of my faith.
I would like to feel and understand the desire to enjoy with my mind, but I connect with my friends and give myself to the common goal, and this means that I gain faith above reason. The Creator does everything to bring me back to my animalistic desire to enjoy, to common sense, to firmly stand on the ground on four legs. But I do not want to return to the ground, I want to cling to the center of the ten as if suspended in the air like a soaring tower.
This is how we build this point, the center of the ten, and start to build a tower in it, a Temple, a house of holiness, that is, a place where Malchut (the house) is connected to Bina (holiness).1
Usually, we strive to overcome difficulties by ourselves, but this is not correct. The goal is to cling to the Creator. If I want to cope alone, I only increase my egoism, breaking away from the Creator. Therefore, in any obstacle, you need to see a way to stick even more to the Creator, a reason for a request and prayer.2
Rabash, “The Whole of the Torah Is One Holy Name”: That is, any overcoming in the work is called “walking in the work of the Creator, since each penny joins into a great amount.” That is, all the times we overcome accumulate to a certain measure required to become a Kli for the reception of the abundance.
And so it happens at every step. We never jump on it right away, but evaluate and try it more and more, like a cat preparing to jump, until we move to the next state.3
From the 1st part of the Daily Kabbalah Lesson 11/28/19, The Center of the Ten
1 Minute 1:00
2 Minute 12:40
3 Minute 16:30
From My Facebook Page Michael Laitman 12/20/19
The wisdom of Kabbalah studies the order of the cascading of the upper forces from the quality that is first revealed in Malchut of the world of infinity in four phases of direct light and then descends to us through Tzimtzum Aleph (first restriction).
Then Partzufim Galgalta, AB, SAG, MA, and BON are formed, then the worlds Atzilut, Beria, Yetzira, and Assiya, and then the special structure is created called Adam, or the common soul, and the shattering of this soul occurs. We are the pieces of this shattering.
As egoism manifests more and more in order to create the possibility of some kind of an ascent and work with it, the general egoistic mass breaks into more and more parts. Therefore, in our world we feel that we are multiplying—the population of the planet grows.
Conversely, if we enter into any negative relationship with each other, then destruction and wars begin, that is, a certain amount of the population is removed.
It is not because war kills people as we think it does, but because in this case humanity needs no large number of people, it therefore can be reduced. If there is suffering, fewer souls can also fulfill their purpose. This is the way to look at an increase or decrease in the population on Earth.
From KabTV’s “Fundamentals of Kabbalah,” 8/18/19
Michael Laitman, On Quora: “What is Chanukah?“
Chanukah (also spelled “Hanukkah,” Heb. “חנוכה”) , starting on 25 Kislev (start-to-mid December), is also known as the Festival of Lights. It designates the start of our perception and sensation of the one, unique and unified force of nature, the first crossing of the boundary separating our ego from the altruistic force of nature. Hanukkah’s concepts and customs—the war of the Maccabees and the Greeks, the Hanukkah miracle, the candle, light, oil and wick—all connect to the crossing of this boundary between egoistic and altruistic perception.
In order to cross this boundary, we need to rise above our egoistic desires. The war of the Maccabees and the Greeks takes place inside the person, between a person’s egoistic rationalizations and reasoning, which the Greeks represent, and the inclination to unify by inviting nature’s unifying force into our connections, which the Maccabees represent.
However, since egoism is human nature, how can we find the ability to overcome it? Moreover, any desire to unify, love and give to others is minuscule compared to egoism, which incessantly seeks to receive self-aimed enjoyment.
Enter the Hanukkah miracle…
Our perseverance to unify above egoism draws the unifying force of love and bestowal dwelling in nature, also called “the light” in the wisdom of Kabbalah. Despite our very small desire to unite, love and give compared to our egoistic desires that comprise our entire nature, if we support each other so that we keep ourselves adhered to our effort to unite, we eventually arrive at a helpless state: we feel a complete inability to rise above our ego, i.e., to defeat the Greeks, and at that point, a miraculous light sparks up—an appearance of the unifying force of love and bestowal dwelling in nature, which grants us the strength we need in order to overcome our egoistic desires with a unifying, loving and giving tendency. That is the meaning of the Maccabees winning the war against the Greeks.
We prosper when we, on one hand, feel a necessity to win the war, but on the other hand, find ourselves out of options and in despair, i.e., under the attack of the Greeks. While under attack, we feel like we need to keep fighting with all everything we have, however with no success in sight. In any case, due to sensing a responsibility to win the war, we do not throw in the towel, because it would be like agreeing to be locked away in the ego’s solitary confinement.
At that point, the miracle happens—the illumination of the light of unity, love and bestowal. It charges us with its omnipresent energy, and we win the war.
The Hanukkah war is internal, taking place on the boundary between egoistic desires versus those of unity, love and bestowal. Our egoistic desires and thoughts are what filters our perception of the boundless force of love and bestowal surrounding and permeating us, and we revel in the revelation of this force when we win the battle for unification above our egoistic desires.
Question: Do I understand correctly that in our world the most free are children before we start raising them? They do not care about how to dress or how to eat. Do I understand correctly that we need to take an example from them and study the highest of sciences, Kabbalah, and love one another, dance, sing, and rejoice like children?
Answer: Children are absolutely dependent on their desires and intentions. And the freedom they feel is imaginary. In fact, they do not know that they are not free and that they blindly obey their desires and instincts.
As soon as you begin to limit them or say that they need to restrict themselves, immediately they strongly resist and cry. Children are not an example.
From KabTV’s “Fundamentals of Kabbalah,” 11/17/19