Entries in the 'Facebook' Category

“The Reset Button”

Dr. Michael LaitmanFrom My Facebook Page Michael Laitman 10/9/20

In contrast to the egoistic human perspective, nature aims to connect all its elements into a single harmonious whole. Within this harmonious whole, each part receives what it needs for its sustenance and gives according to its ability for the benefit of the whole—similar to the healthy functioning of the cells and organs in the human body.

While the egoistic quality of mankind increasingly clashes with nature’s altruistic quality, we will experience more and more blows. Blows from nature can appear as global pandemics, as we are now experiencing with the coronavirus, as well as in myriad other forms such as ecological disasters, for example.
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“Simchat Torah”

Dr. Michael LaitmanFrom My Facebook Page Michael Laitman 10/9/20

When we gather with people who also wish to overcome their egoistic inclination and exert a positive influence in the world, we get ready to receive the Torah. By doing so, we set the foundation for a society that is capable of switching the current chaotic direction the world is treading to a positive and balanced one.

We can rejoice then in our recognition of the real cause of all our problems—our egoistic nature—and in our having the means at our disposal to redirect this nature to a good direction of connection, love, and giving. That is already a major step toward the reformation the Torah speaks about.

Happy holiday to all!
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“What Is The Joy In Simchat Torah?”

Dr. Michael LaitmanFrom My Facebook Page Michael Laitman 10/9/20

Friday is the day of Simchat Torah [lit. The Joy of Torah]. On this day, we celebrate the completion of the cycle of reading Torah portions and the beginning of a new one. But why is completing a cycle of reading only to start over a reason for celebration? It isn’t. If we look only at the superficial level of things, there is nothing to celebrate.

If we want to make sense of this festive day, we have to go beyond the exterior, to the inner, true meaning of the Torah. It is written, “I have created the evil inclination; I have created the Torah as a spice” (Masechet Kidushin). This means that the Torah is not some piece of text that we must recite without applying its content to ourselves, but a means for correcting our evil inclination. If we use it for any other purpose, we are missing the whole point.

If we achieve correction of our evil inclination, then we have a reason for celebration. If we do not, then we should keep working until we reach the state of Simchat Torah, namely the correction of our evil inclination through the “spice” of Torah.

In Hebrew, the word Torah means both “light” and “instruction.” The “light” in it is regarded as “the light that reforms,” a force that “corrects” our evil inclination into a good inclination. The “instruction” part of the Torah refers to what we have to do in order to “reform” ourselves, and that is to love our neighbors as ourselves. Old Hillel said about this, “That which you hate, do not do unto your neighbor; this is the whole of the Torah” (Masechet Shabbat, 31a), and Rabbi Akiva added, “Love your neighbor as yourself; this is the great rule of the Torah” (Jerusalem Talmud, Nedarim, 30b).

At the moment, the festival of Simchat Torah is simply a reminder of what we should be doing, and in that sense I’m happy about it. But in truth, we have no cause for celebration since there is anything but love of others among us. Even if we weren’t corrected but at least wanted to use the “light” in order to reform ourselves, it would be reason enough for celebration. But currently, I do not see that we are acknowledging our desperate need to change or that we are willing to and feel accountable for the state of our nation.

The situation is even more serious when it comes to our relations with the nations of the world. As Jews, we are constantly under the world’s watchful eye. They judge us by a different yardstick than they judge any other nation, and with good reason: They feel that it’s our duty to bring them light, to be “a light unto nations.” That is, we are not only required to use the reforming light on ourselves, but we are also required to pass it on so the rest of the world can be rid of the evil inclination. Even if the nations don’t articulate this request explicitly, their accusation that we are causing all that is evil in the world is in fact the flip side of saying “You are not bringing the light you are supposed to, the light that will reform us and stop the evil among us.”

Even our own sages tell us that our task is to bring the light of unity to the world, and when we do not, we inflict trouble on the nations. The Talmud writes, “No calamity comes to the world but because of Israel” (Masechet Yevamot, 63a). The Midrash is even more specific: “This nation, world peace dwells within it” (Beresheet Rabbah, 66).

We see that when antisemites accuse us of causing wars, they are in fact saying the same thing that our sages have been saying for generations but we refuse to listen. Because we wouldn’t listen, we have been given antisemites to intimidate us and force us to listen. Perhaps if we tried to do what our sages, who certainly want our best, have been advising us for millennia, we wouldn’t be suffering from antisemitism to this day, eighty years after the horrors of the Holocaust.

The Book of Consciousness writes, “We are commanded at each generation to strengthen the unity among us so our enemies do not rule over us.” With these words, I would like to wish us all that this coming year, we will unite “as one man with one heart,” learn the true meaning of the Torah, rejoice in it, and merit the words of King David in Psalms 29, “The Lord will give strength to His people; the Lord will bless His people with peace.”

“On The Nature Of Empathy”

Dr. Michael LaitmanFrom My Facebook Page Michael Laitman 10/8/20

Right this minute, some 10,000 people are busy trying to save the world from another natural disaster. At the same time, Amnesty International reports that in the 28 years between 1989 and 2017, nearly 2.5 million people have died in armed conflicts. When we focus on personal suffering, such as a child being pulled out of the ruins of a building destroyed by a bomb or an earthquake, our hearts cringe with compassion.

In fact, it doesn’t have to be a human being that’s suffering. There are plenty of heart-wrenching videos on social media showing animals trying desperately to cross a road or help defend one another against predators, and we deeply sympathize with them. But when millions die by war, starvation, or disease, when tens of millions are abused by slavery, tyranny, and countless other forms of exploitation, we are mostly numb and apathetic. We may perceive ourselves as caring individuals because we feel for the weak individuals, but our indifference to the suffering of nations and masses exposes our selfish motivations. It’s important that we acknowledge this because once we recognize it we can begin to change ourselves into genuinely caring individuals.

If we can put ourselves in someone else’s shoes, we can feel empathy. But this is not kindness; it is imagining how I would feel if I were in that situation. It is not only selfish, it also tricks us into thinking we are kind and makes us feel good about ourselves. Nothing slows our changing into truly caring individuals more than thinking we are already kind.

If we want a truer picture of ourselves, we should examine how we feel about any suffering, how accountable we feel, and whether or not it galvanizes us into positive action toward connection, toward unity.

The feeling of commonality does exist within us, but it’s buried very deep. Nature is pushing us to reactivate it but if we don’t initiate, it will have to push us all the way and that will be a very painful process. We can see what nature is already doing to our planet, to plants, animals, and people. Already, there is extinction of entire species, burning of forests over huge swaths of land, flash floods that destroy millions of acres, starving people everywhere, from the Third to the First World, and a global pandemic that’s wreaking havoc in our social order. All these are nature’s “attempt” to stir us into action, to develop mutual responsibility and caring rather than the current narcissistic individualism.

If we allow nature to work alone and don’t initiate correction of our nature by our own volition, it will do it, but the trail that leads there will be a long and bloody one, soaked with sweat and tears.
There is no need to suffer like that. We can start working on our mutuality right this minute. Even if we don’t succeed, our efforts will do the trick and we will change. It is much better to try and fail and try again until it works and we learn how to care for one another, than not to try and have nature change us by force.

“Why The Jonah Story Is More Important Today Than Ever Before”

Dr. Michael LaitmanFrom My Facebook Page Michael Laitman 9/27/20

The story of Jonah explains that we need to place the benefit of others ahead of our own.

It starts with God giving Jonah a mission, which is to pass a message to the people of Nineveh that they need to repent their evil ways, and change their attitudes to each other from hatred to love.

Jonah, however, dissatisfied with the mission, escapes it by boarding a ship and sailing away. His getaway sparks off a storm. The sailors eventually comprehend that Jonah is behind the storm, and as a result, they push him overboard. In the ocean, Jonah becomes swallowed by a whale, spends three days and three nights in its belly, and afterward gets discharged to land, where he then moves forth to Nineveh to complete his mission.

Jonah’s story holds immense significance to the Jewish people, and all the more so today than ever before.

The Jewish people, like Jonah, have an inescapable mission. It is the same mission today as it was in ancient Babylon, when Abraham united them as a nation upon the foundation of “love your neighbor as yourself”: to generate Jewish unity in order to become a positive example of connection for humanity, i.e., “a light unto the nations.”

“The Israeli nation had been constructed as a sort of gateway by which the sparks of purity would shine upon the whole of the human race the world over. And these sparks multiply daily, like one who gives to the treasurer, until they are filled sufficiently, that is, until they develop to such an extent that they can understand the pleasantness and tranquility that are found in the kernel of love of others.” – Yehuda Ashlag (Baal HaSulam), “The Arvut (Mutual Guarantee),” Item 24.

Over the course of history, the Jewish people have felt how the interaction between them and other nations functions: During times of Jewish unity, e.g., the First Temple, both Jews and humanity prospered; and on the contrary, during times when the Jewish people failed to rise in unity above their differences and divisions, anti-Semitism reared its ugly head together with various crises that struck the world.

As time passes, and the Jewish people continue failing to acknowledge their mission—to unite (“love your neighbor as yourself”) above differences (“love will cover all transgressions”) in order to become “a light unto the nations”—they head more and more toward a situation where unity appears to become a grave impossibility.

Jewish self-hatred gets out of hand as divisions between secular, religious, ultra-Orthodox, pro-Israel and anti-Israel Jews become painfully apparent. Unknowingly, the failure of the Jewish people to realize their mission heads them into a downward spiral of unfounded hatred, and prepares the conditions for an enormous storm.

During the Holocaust, the sailors in the Jonah story dressed up as Nazis; during the pogroms, they acted as Russians and Eastern Europeans; and during the Spanish Inquisition, they became Catholics.

In our era, we have just come out of the year with the highest recorded anti-Semitic crimes and threats in the United States, and a decade of anti-Semitic normalization around the world. Just after a spate of anti-Semitic crimes in New York at the close of 2019, concerned Jewish community members, lawmakers and politicians started expressing that a “slow-rolling pogrom” was unfolding in New York, and that the next Holocaust could take place in America—concepts that had previously seemed unthinkable in relation to Jews in America.
In the last few years, there has been a sharp rise in anti-Semitic crimes and threats running parallel to a sharp increase in many other problems: depression, suicide, drug abuse, social division, terrorism, and natural disasters, to name a few. The more humanity experiences crises and problems, the more their fingers point at the Jews as the source of their problems.

The Jonah story describes the roots of anti-Semitism.

Jonah’s escape from the mission he was granted describes the Jewish people’s escape from their role to unite above their divisions and exemplify that unity for humanity.

The sailors’ realization of Jonah as the cause of the storm, and the throwing of Jonah overboard today describes the rise of the Jews being blamed for all kinds of problems people experience.

The time will come when the Jews will have to be thrown overboard, and enter into the whale, i.e., undergo a serious scrutiny of what it means to be Jewish: Why do so many people hate the Jews? Also, how can the Jewish people improve the situation both for themselves and the world?

The question is only in how much suffering the Jewish people will need to experience until they reach that self-scrutiny: Is the current amount of anti-Semitism enough to spur on this self-scrutiny? Or, will the Jewish people continue escaping their mission, and will that suffering need to take on proportions of world wars and holocausts?

When the Jewish people agree to accept their role—to “love your friend as yourself” and to be “a light unto the nations”—will they and the world experience a new tendency toward peace, harmony and happiness, i.e. the whale that brings them to the safe shore, to Nineveh.

“Two Centers For The Jewish People? Perhaps, But With A Caveat”

Dr. Michael LaitmanFrom My Facebook Page Michael Laitman 9/25/20

It is no secret that over the years, the relationship between American Jewry and the State of Israel has had its ups and downs. In recent years, it has had more downs than ups. Today, it’s at a point where many American Jews who care about Israel feel that it alienates them, doesn’t accept them as Jews, and certainly not as Jews with equal rights.

Moreover, many American Jews reject the association of Judaism with the State of Israel altogether, or that they have any special affiliation to the Jewish state because they are Jews. Just recently, Business Insider published a story about Jewish Americans fiercely condemning President Trump for statements they regard as “textbook anti-Semitism.” According to the paper, “During an annual White House conference call to honor the upcoming High Holidays … Trump told American Jewish leaders, ‘We really appreciate you, we love your country also and thank you very much.’” To get the point across, one Jewish leader said, “It’s really important that we separate out American Jews and Israel — we are not one and the same. It’s anti-Semitic to suggest that we are.” Another leader stressed, “Trump seems unable to grasp the simple fact that Jewish Americans are Americans, period.”

Evidently, the chasm between parts of American Jewry and the State of Israel is so wide that there is complete estrangement. But while these American Jews see no connection between them and Israel, they do identify as Jews and feel connected to Judaism.

Naturally, I would like to see all Jews united around the world. But realistically speaking, this is currently impossible. And in truth, I don’t think it’s a tragedy we cannot overcome. The important point to keep in mind is not the connection of Jews to the State of Israel, but the connection of Jews to fellow Jews. As I will explain below, if American Jewry achieves this, they will be welcome anywhere and everywhere, and it would eliminate antisemitism.

Although most Jews would like to think of themselves as the same as everyone, they aren’t the same as everyone and no one treats them as such. However uncomfortable this makes us feel, Jews are different, and virtually everyone but Jews admits it.

Therefore, there is no point declaring that “Jewish Americans are Americans, period.” The truth is that to a great many Americans, Jewish Americans are first of all Jews, and then, perhaps, Americans. And since Jews are singled out anyhow, it is in their best interest to know how they can be singled out for praise rather than for condemnation.

Here is where the Jewish vocation comes into play. Jews coined the terms “Love your neighbor as yourself” and “That which you hate, do not do unto your friend.” Jews were tasked with being “a light unto nations,” to rise above their egoism and learn to love each other despite each one’s faults. They were singled out to serve as a role model society based on love rather than on hate and selfishness.

To be a role model society, American Jews don’t need legitimacy from the State of Israel. If they unite among themselves, they will become an example to the rest of American society, since Jews are constantly on people’s minds anyway (in America and everywhere else). Therefore, once they display unity, they will naturally become a positive example.

One of the core values of Judaism is Tikkun Olam (correction of the world). To many American Jews, advancing Tikkun Olam is an essential part of their Jewish identity. Yet, we cannot advance Tikkun Olam until we ourselves set a good example that people would want to emulate. Until we do, our message will simply not be credible. This is why I think that Tikkun Olam must start at home, within the Jewish American community. King Solomon wrote (Prov. 10:12), “Hate will stir strife, and love will cover all crimes.” Once they establish this approach among them, they will be the enviable example they strive to be. Until then, Americans will consider them pariahs.

For this reason, the first goal that American Jewry must achieve is internal solidarity and unity. If it achieves this, it will shine through the dimming shreds of American society and become a model of a just and moral society that everyone will strive to emulate.

“My Teacher And I”

Dr. Michael LaitmanFrom My Facebook Page Michael Laitman 9/22/20

One cold, rainy evening in February 1979, as I was doing my usual delving into Kabbalah books with my friend Chaim Malka, I realized that it was hopeless. “Chaim,” I said, “we are going to find a teacher right now.” We got into the car and drove off to Bnei Brak, an Orthodox city where I had heard that people study Kabbalah. As the rain poured down the windshield; I drove almost blindly, in zero visibility. But I was driven from within; I had to keep going.

Once inside the city, we had no idea where to go. Suddenly, I saw a man standing on the sidewalk waiting to cross the street. In the pouring rain, he was the only one around. I rolled down the window and hollered through the torrent: “Where do they study Kabbalah around here?!”

The man looked at me nonchalantly and said, “Turn left and drive toward the orchard. At the end of the street you’ll see a house across from it; that’s where they study Kabbalah.”

In that house by the orchard, I met my teacher, Rav Baruch Shalom HaLevi Ashlag (RABASH), the firstborn son and successor of Rav Yehuda Leib HaLevi Ashlag, the greatest kabbalist of the 20th century, who was known as Baal HaSulam (author of the Sulam) after his Sulam (Ladder) commentary on The Book of Zohar.

During the next twelve years, I served as RABASH’s personal assistant and became his prime disciple. I studied with him three hours in the morning and two hours in the evening with everyone else. I also studied with him while we were alone as I took him on his daily outings to the beach or to the park. I studied with him every other weekend when the two of us spent weekends in each other’s company, and I studied with him when he was hospitalized for a month on two occasions. I asked him all the questions that I could about spirituality, whether during lessons or while driving, or at any other opportunity. I asked him because I needed to know. I knew he was the last of the Mohicans, the final link in a lineage that goes back millennia, and I knew I would have to keep that teaching going. I recorded every lesson and took notes of his words. I absorbed from him everything I could, the outer and the inner meaning of the words, so I could pass them on when the time came.

After some years, when RABASH told me that I needed friends with whom to practice spiritual work, I brought him forty students. To them he started writing his priceless essays about one’s progress from a regular person to a kabbalist—who knows the innermost subtleties of human nature and one’s relationship with the Creator.

The essays of RABASH paved the way not only for his students, but for all of us, every single person. Now these essays are a lighthouse that shows the way to anyone who wants to achieve spirituality. They teach us how to relate to one another and how to relate to the feelings and states we discover within us along the way. RABASH, much like his father in his own way, was a pioneer, a trailblazer of endless courage, compassion, and love for humanity.

After his demise in 1991, people asked me to start teaching. RABASH had encouraged me to teach while I was still with him, so when people approached me I consented and formed a study group we called Bnei Baruch (sons of Baruch). Indeed, we aspired then and aspire now to merit the name and be my teacher’s spiritual children.

Today, as we commemorate the 29th anniversary of his passing, it is my hope that we will continue to merit the name Bnei Baruch, to walk in his path of love and unity, and to spread the authentic wisdom of Kabbalah throughout the world to every thirsty soul.

“And once I have acquired a clothing of love, sparks of love begin to shine within me, the heart begins to long to unite with my friends, and it seems to me that my eyes see my friends, my ears hear their voices, my mouth speaks to them, the hands embrace, and the feet dance in a circle, in love and joy together with them. And I transcend my corporeal boundaries and forget the vast distance between my friends and I … and it seems to me that there is no reality in the world except my friends and I. After that, even the ‘I’ is cancelled and immersed, mingled in my friends, until I stand and declare that there is no reality in the world but the friends” (RABASH, Letter No. 8).

“’Celebrating’ The New Year In Closure”

Dr. Michael LaitmanFrom My Facebook Page Michael Laitman 9/21/20

The new Hebrew year began with closure. But that was only the official declaration. In practice, every faction pulls its own way and tries to ease the restrictions on it and make them more convenient. In this tag of war, the public’s health is of no interest to anyone and everyone is losing.

The people of Israel that’s living in the State of Israel are not a nation. It is a collective of many sects and factions. I don’t see a collective and I don’t see an Israeli nation. For this reason, we will not emerge stronger or healthier from this closure, since getting better or stronger is not on anyone’s mind. The more we sink into this pandemic, the more divided, hateful, and alienated from each other we become.

As long as we continue our separation, there is zero chance of curing from the virus. This hatred between us is the exact opposite of what we should be doing, and this is why the virus is winning. We are already the country with the second highest number of cases per million people in the world, and we are quickly racing to the “top.” Instead of a role model for the world, a light unto nations, we have become the world’s laughing stock.

If we don’t take the time while we are in closure (assuming we obey it) to think about the future of our nation and what it means to be the people of Israel, we will bring on ourselves a third, and more painful closure.

Being Israel means being united. It means making unity the top value, above all our differences. We pride ourselves in our legacy of debates and arguments and often give the House of Hillel and the House of Shammai as examples of two conflicting views within the nation. But we omit what is not convenient: They helped the nation scrutinize essential issues precisely because they were a part of the same nation.

Today’s so called debates are nothing of the kind. We wish to eliminate our dissenters, not learn together what is best for the nation. We’re not using disagreements in order to grow. In fact, we don’t even want to grow, but to obliterate our opponents and be left alone in the rink. By this we are bringing on ourselves our doom.

There will be no vaccine to Covid-19, since the real pathogen is our sick egos. When we change our relation to each other, we will be freed from the virus. Our ill-will creates it, and it will create ever worse pathogens until we switch our ill-will into good will.

Currently, we aren’t doing this. We are defying the closure to go out and protest, clash with the police, and shout in defiance without masks and without distance. Why are we not defying the closure in order to get closer to each other? As long as our motivation is to destroy, we will continue to destroy ourselves. If we maintain it long enough, we will succeed.

“How Not to Hate My Son for Killing My Wife”

Dr. Michael LaitmanFrom My Facebook Page Michael Laitman 9/14/20

Not long ago, I received a heart-wrenching letter that highlighted something we often have to deal with: guilt. Because guilt affects all of us, I felt it would help many people if I replied to the letter openly, without disclosing the identity of the sender.

“Dear Michael Laitman,

“My name is … and I live in Russia. I am an avid listener of your talks and never miss a show. I owe it all to my beloved wife, with whom I lived as one soul for twenty-eight years. We couldn’t have children, so we adopted a boy and raised him with great love, especially my wife. She loved him dearly.

“When the coronavirus pandemic started, my wife and I were very careful. We worked from home, listened to your talks, and agreed with your every word. Our son, however, treated the virus like a challenge or an invitation. He would walk out and scoff at our concerns. He wouldn’t wear a mask. We couldn’t explain to him anything from your words; he simply wouldn’t listen. As a result, he got Covid and infected us, as well. I handled the virus quite easily but my wife didn’t; she passed away.

“Since then, I haven’t been able to look at my son. I hate him. I understand that it’s impossible to bring my wife back, but I don’t want to live with this hatred for my son. Moreover, he, too, feels guilty; I am aware of it, but I can’t help it. I look at him, I turn my eyes away, and I can barely restrain myself from exploding on him. I have no love within me, none at all! Dear Michael, how do I bring my love back? What should I do? How do I forgive my son? I don’t know what to do. Please help me.”

As distressing as this tragedy is, and perhaps because it is so, I hope this story will help us understand how nature works and that in truth, this heartbreak is no one’s fault. It is no one’s fault because just as the father cannot help but hate his son, his son could not help but be reckless. We don’t own our thoughts; they emerge in us from the same place where everything emerges. Call it “nature,” “reality,” “God,” or what have you, but we do not know what we will think one second from now, let alone what we will do.

I know this isn’t easy. I, too, have plenty of reasons for anger. But when you study the wisdom of Kabbalah, you come to see that everything has a purpose: to lead you to reveal life’s deepest, most fundamental force, the source of everything, the Creator of all things. And not only that, you find that its goal is to make us like it, exactly like it. When you discover that creative force, you realize that it is nothing but pure goodness. Its goal, therefore, is to make you, me, and all of humanity just as good as itself.

When you begin to become like the Creator, even if a little bit, you understand why things happen the way they do. Until you become like it, it is impossible to justify your son, or the Creator for your tragedy.

The Creator leads the world to goodness through two reins: pleasure and pain. However, its direction, as just said, is only one—to make you like it: a complete giver. The worst cataclysms in human history, unfolded as they did at the hands of that same, benevolent force, and for the purpose of making us benevolent, as well. And if they unfolded painfully, it is only a sign that we must increase our efforts to become like it, so it wouldn’t have to rush us through the rein of pain.

The coronavirus, too, comes from that same source, and its aim is the same: to make us good, loving, and giving. Right now, you probably cannot love your son. But when you connect to the Creator and begin to become like it, you will find within you such profound love for your son and for all of creation that you never knew existed. You will love him more than ever, and more than you thought possible.

Therefore, my friend, don’t look back and don’t waste energy or time on sulking over the past. It will only bring you more pain. Instead, look up, and go find the Creator in your life. Look for people like you, who want to know the Creator of life, the source of everything, and with them, you are certain to succeed.

Best of luck,

“We Are All Fighting The Same Enemy”

Dr. Michael LaitmanFrom My Facebook Page Michael Laitman 9/7/20

It is becoming clearer with each passing day that we are all fighting the same enemy. This enemy convinces some of us that Democrats are evil, and convinces others that Republicans are inhuman. It whispers in the ears of some that there is no coronavirus and there’s no need to wear masks, and whispers in the ears of others that those who do not wear masks are irresponsible and selfish and put others’ lives at risk. This enemy tells us that Blacks are anarchists and a host of other “compliments,” and it tells still others that Whites are immoral racists. But most of all, it tells us all, “I am your friend, I’m on your side.”

It is not. It is against all of us as a society and each of us as individuals. It cares only about itself and wants nothing but our servitude. It is our ego and it has mastered the “divide and conquer” technique. It is time to come together and dethrone it before it drives us all to kill each other.

The ego blinds us to our mutual dependency. It makes us think that we would be so much better off if only the other side didn’t exist. But without each other, without our opposites, we ourselves would not exist. We are two sides of the same coin; you can’t remove one side of the coin but leave the other side. If you try, there will be nothing left.

Just as there is not a single system on all levels of reality that is not dependent on its opposite, so it is with people. We wouldn’t be able to even think of life if there weren’t death. We wouldn’t know the meaning of light if there weren’t darkness, experience love if there weren’t hate, or feel compassion if we didn’t feel cruelty.

Moreover, we wouldn’t know our views, qualities, and likes and dislikes if we didn’t have other people to whom we could compare ourselves. The opposites in our world not only sustain it, but also make it as rich and beautiful as it is. We love diversity and contradictions in nature, so why do we hate them in our own society? Because enjoying and appreciating our differences goes against our ego, which tells us that only we matter, and no one else.

As a result, our ego makes us interpret oppositeness of views, looks, and faiths as negative. This is how it destroys our world. If we’re not careful, it will soon destroy us by setting us against each other on a war that no one will win but the ego.