Bold and in quotes: Original text of Baal HaSulam
Regular: Commentaries of Rav Laitman
lowercase italics: emphasized words
Capitalized italics: transliteration from Hebrew
Reader: We are reading from the book Shamati, page 49, paragraph “Regarding everything.” The article is Shamati 33: The Lots on Yom Kippurim and With Haman.
Regarding the “everything,” called above reason, one should try to work in gladness since through gladness the true measure of the everything appears. If one has no gladness, then one should afflict oneself at having no gladness since this is the prime place of the work, to discover the gladness by working above reason.
It’s not enough for a person to want to work above reason. It has to be with gladness. It’s called the “wholehearted acceptance of the burden of the kingdom of heaven.” The gladness is a result, it is a proof that one is in that attribute of above reason and that the Benevolent One, the purpose are appearing to him.
Here you have to pay attention because Baal HaSulam explains that it is not enough to reach bestowal, but it has to be with gladness. It is not enough to want adhesion. This desire has to be with adornment and the sign for adornment is gladness. Gladness is the enthusiasm in one’s Kelim (vessels), and it indicates, it proves that a person is found in wholeness with one’s way, with what one wants or with what one is about to obtain.
Hence, when one has no gladness from this work, one should afflict oneself for it, and this is the meaning of, “ whose heart maketh him willing,” referring to the sick and tormented for not having gladness from this work. [Meaning, it is a sign that he disagrees, he works because he has to, because he’s pressured. His Kelim are still not corrected to wanting the goal.] This is also the meaning of, “because thou didst not serve the Lord thy God with joyfulness, and with gladness by reason of the abundance of all things.” Instead, you left the everything and took only the enough. Hence, in the end you will be far below and without anything, meaning you will lose the enough too. However, one is in gladness to the extent that one has the “everything,” and is in gladness, to that extent one is imparted the “enough.”
One has to obtain the purpose both in the vessels of reception and the vessels of bestowal called ‘enough’ and ‘everything.’ These are the two lines, Yaakov (Jacob) and Esau that must together participate in attaining the goal. If a person discovers the gladness in his attainment, in what he attains, this is a sign that he has reached the correction of the Kelim and the reception of the reward.
Question: In the first article of Shamati, it says that a person should not afflict himself for having no gladness. So, is the gladness in the general Kli?
That’s a different thing. When someone has the attainment of the goal in the world, then a person who tests oneself along the way, while attached to others, is happy about it as if he had. This is a result of adhesion with the Kelim. It’s an example. It’s like a test that he’s in Dvekut (adhesion). And accordingly, a person, who is not in Dvekut with the Kelim, will not be affected by people who seem or are rumored to have obtained the goal. This isalso a test along the way.
Here (in this article) he’s is talking about the result in one’s own Kelim, where the result of the adhesion in the Kelim should bring him enthusiasm and joy. It is a continuation. Meaning, here we are talking about enthusiasm in the Kelim and there (in Shamati No.1), we’re talking about the measure of Dvekut, how to test if one’s Kli is attached to other Kelim.
Like a mother who is happy about her child obtaining something great in life. She doesn’t have it in her Kelim, because her Kelim do not require it. However, she’s happy with the child’s joy, because there is adhesion between them, she has love for her child. If I have love for someone else, then I’m happy about what he has in his Kelim as if it’s in my Kelim, and even more so.
That’s what Baal HaSulam said there and that’s what he says here. The joy should concretely expand in the Kelim. It’s a result of working together both with bestowal and reception—it has to be in all the Kelim.
He also talks about how it is not enough to obtain adhesion the way it seems to us in the attainment, rather we have to obtain Torah which has the joy and life in it. It is called the Torah of Life, which brings a person living and joy. This is the highest point that indicates or proves that a person has actually reached the unity with the goal. The Good and Benevolent, the holy names that dress inside the soul must bring a person a sensation of joy. This is why it is called the Torah of Life. Baal HaSulam explains it in Introduction to TES.
Accordingly, we should interpret “the women weeping for Tammuz” (Ezekiel 8). Rashi interprets that they had idolatry, that he had lead inside his eyes, and they were heating it to melt the lead out of the eyes.
We should interpret the matter of crying, meaning that they have no gladness because there is dust in the eyes. Dust is Behina Dalet, meaning the Kingdom of Heaven, which is faith above reason.
This discernment bears the form of dust, meaning it is unimportant, like dust. The parable about the women weeping for Tammuz is that they burn this idolatry so that by the heating, the dust will come out from the lead.
It implies that they cry for the work that they were given to believe in His benevolent guidance above reason; while within reason they see only contrasts in His guidance. This work is a work of Kedusha (lit. Sanctity), and they want to remove the dust, meaning the work above reason, called dust. However, the eyes, called sight, imply seeing His guidance to be within reason, and this is called idolatry.
In other words, a person has to work hard. Until he overcomes his own reason and goes above reason he is called a woman and when he overcomes this aspect, he is called a man. That’s the difference between a man and a woman in spirituality, in spiritual vessels. The whole work is to elevate the Kingdom of Heaven—the work of bestowal—above one’s reason.
Through what is this done? By Providence awakening in a person the Behina Dalet and then one has room for the work. It means that his reason is always awakened, drawing him downwards, backwards, making room for his work, where he invests his effort, and according to the effort, his overcoming, he reaches the degree of manhood.
A person dwelling in that state is considered being a woman and he works hard in this work. Woman is also a degree, a time of this work, when he is under the domination of his reason and the state in itself is called Tammuz (the name of a Hebrew month) which is considered a difficult month.
This resembles a person, whose trade is pots and receptacles from earth, whose work is to make clay pots. The order is that first of all, one makes round balls of clay and then cuts and makes holes in the balls. When the young son watches what his father is doing he cries, “Why are you ruining the balls?” The son does not understand that the father’s primary goal is the holes, as only the holes can become receptacles, and the son wants to block the holes that the father made in the balls.
The deficiencies that are built over the substance, on top of the will to receive, are the intention, which is added to the substance. These deficiencies build the new Kelim. And who is the son? It’s a person who is in Katnut, who doesn’t understand the intentions but sees only his substance and works accordingly. If he sees deficiencies in the substance, he considers it a deficiency, a flaw. Whereas someone who works in the intention, to elevate his work to the intention and not work according to substance, according to the requirement of the desires, but to use the desires to obtain something, then for him, these holes are essential—the intentions.
So it is here. This dust inside the eyes blocks his vision. Thus, wherever he looks he finds contradictions in Providence. Yet, this is the whole Kli by which he can find the sparks of unconditional love, called “a joy of Mitzvah.” It is said about that, “had the Creator not helped him, he would not prevail.”
This is why he is called a woman, “the strength has waned as that of a female.” When a person comes to a state where he sees that he can’t come out of the state by himself, he works; he invests effort to reach that decision that only the Creator can help him. He is happy that he has reached this revelation. Then he really reaches the Upper Force, the Light that Reforms, which helps him, and he becomes a man because he receives from Above the strength to overcome.
It means that if the Creator had not given one these thoughts, he would be unable to receive any ascension.
Question: What is the difference between above reason and below reason?
Below reason is when a person works according to desires, meaning everything in him he uses to fill desires, from the greatest desire, the most important one, to the smallest. This is basically “work within reason.” To speak more elaborately, one doesn’t work according to desires but according to the intellect that accompanies the desires. Perhaps one is overcoming himself, but this overcoming is for the purpose of filling desires.
You see how people who work seemingly against fulfilling desire that are not so great, but they have in their mind a plan of fulfilling these other desires which are more important. We have to take into account that there are grown-ups that are developed egoists who work within reason and there is a little child who just wants. “I want,” without having any intellect. A grown-up has the intellect and the intellect confuses us. We see that he overcomes, he works hard, doesn’t care about his own desires, he wants to obtain something, and it seems to us that he’s going above reason, possibly the spiritual goal. But this is not the case. He works according to his own plan.
Say, I want to become the prime minister. I am willing to give up my whole life; I am willing to kiss up to everyone. I am willing to run day in and day out, whatever you tell me I’ll do just to reach this. So everybody thinks that I am overcoming. This is not overcoming. This is a physical egoistic, corporeal plan to reach the realization of desire. Perhaps this desire is not a natural desire of mine but rather I received it from society, I am serving thereby the desires of others.
Therefore with our own eyes we cannot see what is above reason, what is below it or what’s inside it. What is seen is found in front of us.
Above reason means that a person works not according to his desire, according to the program in his thought. Rather, he receives the desire and this program from Above. It’s not his desire or my thought, it’s from a Higher degree, the AHP of the Upper One, as we have learned in The Association of the Attribute of Mercy in Judgment.” Then I work accordingly. This for me is loftier. It doesn’t clothe in my mind or in my heart, yet I work as if it’s mine.
Of course I can’t do anything in here, I am perplexed, I try, but I see that this thing is not in me and the ability is not in me. This work is called ‘woman’s work,’ it’s a degree of a woman. When a person comes to a state where he is weak, deficient, not attaining, not a hero, but yet he wants to reach a higher degree, in that state, he’s still called a woman.” It’s a very important degree.
(It continues) until he decides that only the Creator can help him. When he wants the Creator to help him to specifically attain the degree of bestowal which is above him, he then receives it. When he receives it, the sign for it equals some joy. Before he has joy, perhaps he is under an illusion that he is has reached it, that he is in it.
Question: What’s the difference between above reason and one who justifies everything that happens to them below reason?
Externally, when you look at a person, above reason and below reason are very similar. Not externally with what you can see with your eyes, but externally means he is above his Kelim. But below reason he is in his Kelim because he diminished his Kelim to zero and doesn’t use them. It’s very easy to be above reason which doesn’t exist. This is called below reason because he diminished it.
There is his reason, which he had at some level. He diminished this reason to a certain level and his “I” now is below reason. He is above reason, but this is above reason which he lowered so as not to think, not to have any doubts, but to accept the sovereignty of society as to what they say and not to awaken anything myself. It’s simply as it is said, “Is like an ox with a burden and donkey with a load.” But he forgets that he lowered his own reason. These are the people who are called the spiritually inanimate of the public, of the collective. It’s Hassidut, etc. We shouldn’t deprecate it; it’s the work of the masses.
If a person does not lower his own reason but says thus: “As many doubts as I may have, all kinds of problems and thoughts, let them be,” they are seemingly above him (doubts are called Mount Sinai). He tries not to damage them or erase them, but he tries to rise above them, that is, to adopt a behavior, adhesion, equivalence with something above him. It means to take upon himself the reason of the Upper One and this is called above reason. That’s overcoming above reason, yet his reason is big for it rose up and he is above it. So here is above his own reason.
Whereas in the first case, his reason went below and he’s above it, so it’s as if it is above. What do we see in that state that he’s below? It turns out that he’s below his own reason, that’s why it’s called “below reason.”
What’s the difference? Being in the state of “below reason” he thinks that he is righteous and being in the state of “above reason” he thinks that the Creator is righteous. Why? Because in the latter case he received the strength to be above reason from Above, from the Creator, and in the first case, he overcame by himself.
That’s the difference between the knowledge of Torah, received in mount Sinai, which constantly rises above his thoughts and the knowledge of householders which he feels himself like a landlord because he’s righteous, he overcame everything and reached everything. That gives him pride, he lives off it, it gives him fuel, he’s sure of himself.
In contrast, someone who goes truly above reason, he’s uncertain, he’s dependent on the Creator, he knows he’s weak, that he’s reached it through woman’s work, meaning that he had nothing, etc. That’s the difference between above reason and below reason. One is Judaism and the other is Kabbalah.
Again, we should not disrespect this work. Until a person receives the understanding and enthusiasm about the real work, he should be in that, it’s sustains him. He is in some kind of state called spiritually inanimate or sacred still, it’s a kind of preparation until the point in the heart awakens in him.
What we are against in that state, is the condition where the point in the heart has awakened and one extinguishes it and says “no.” This is in spite of the fact that the time has come and he has a desire, and is in doubts and has a certain awakening, yet he extinguishes it. He doesn’t awaken himself to realize the awakening that is in him from Above, but forces himself veritably to be a beast. It is written about them, “Those people make beasts of themselves.”
Question: If one’s desires are operated from the outside, what’s the difference between the doubt of a person who is running for Prime minister, who has his downs, which he overcomes and a person who’s progressing along the way, and has doubts and progresses by them?
I don’t know; I never ran for Prime minister.
Question: What is gladness and how is it expressed?
Gladness is enthusiasm, as it is written, “All of my bones shall speak.”
Question: The right work in the group should be above reason or below?
The work in the group is entirely above reason, because here it totally consists of a person emerging out of himself. He has to elevate everyone and look at him as the greatest in the generation called “make for yourself a Rav.” Everyone must acquire the bonding of “buy yourself a friend” and “the king is glorified in the multitude of people.”
Thus he has to bow before them as they are the majority, the great ones, who determine that there is no one above them. When he is impressed, by these two conditions of how great they are and how he is small compared to them, it gives him the ability to work in serving them. Then, he is willing to accept their reason, which is above his reason. With all his thoughts, all the obstructions, he is willing to accept their reason over his reason.
His reason grows with all the doubts, it’s veritably Mount Sinai. He discovers all his repulsion from them. The difference being whether they are working with reason or below reason, by diminishing their reason without taking into account all of the problems, concerns, doubts that awaken in everyone. If they had taken that and each would work against it, they would need society’s support in aggrandizing the goal, aggrandizing everyone that is outside of him and this doesn’t happen. What does happen is that what they do engage in and speak of, is the greatness of the leader, not the greatness of the friend.
There is a lot to talk about here but we needn’t get into that because these things will appear by themselves. He who studies according to the books of Baal HaSulam, in a group persistently, to the extent that he is in it, he is practically unable to deviate or become confused.
Question: I know that in the society I have to diminish myself and lower myself. But if I lower myself, what is it I diminish in me yet don’t diminish my reason?
In society everyone must diminish himself with respect to the reason of society. Society’s reason is greater than his own personal reason, but he doesn’t erase his personal reason, deleting everything he has in his head, all his thoughts, the Creator and everything. Rather he takes them and wants society to prevail over his own reason. It’s called going above his own reason.
Below his own reason is when he erases all the thoughts and doubts that he has. The main thing is to cling to what the public tells him. Then he is incorporated in the popular public where everyone just annuls himself and then no one is conspicuous and no one grows. The more they annul themselves, the more they are considered more of a Hassid, greater.
That’s the difference between working above reason and below reason. Below reason means that I don’t check and don’t do anything with my reason, I just take everything that I am told without any criticism. Above reason is when I use my criticism, my intellect, and my insight and my doubts, and go with them and ask for society to bring me its reason above them.
Question: Is the work in ‘spiritually inanimate’ accelerating or delaying the evolution of the point in the heart?
Kabbalists determined the spiritually inanimate as work of below reason after the destruction of the Temple, where everyone fell into corporeality, into the intention to receive, to work according to their desires. There a person doesn’t work with his own thoughts, with his own doubts. He is to just remain in the popular way, observing in the regular way Torah and Mitzvoth, as they are defined by the religious community. Great Kabbalists determined this process, all these things.
(It will continue) until we come to a state where it is possible to feel the point in the heart out of all these thoughts, from the desires in a person. The corporealdesire will grow. It’ll grow in thewhole ofhumanity along with its growth in the people of Israel.
We have to experience the exile till its end, as Baal HaSulam writes. The fact that we didn’t spend the full time of the exile in Egypt, all four hundred years, because we left after two hundred and ten years, brought about all the other exiles. We have to fill the entire sensation of the exile, of the empty Kli, the despair and the cry (as to the real Pharaoh and not only what manifested in Egypt), and raise MAN over the whole Malchut towards the Creator.
This is why Kabbalists determined the process that people have to go through. The people of the Great Assembly set up the Book of Prayers for us, while other people gave us more popular commentaries on the Talmud and all our books. That’s how they strengthened the public to be two thousand years at that degree of “spiritually inanimate” at least until the time of the Ari.
From the time of the Ari onward, which is the beginning of the time of the Messiah, as he was the Messiah son of Joseph, begins the time of the awakening of the sparks of the points in every heart, to some extent. A different Judaism begins, which Baal Shem Tov established, the real Hassidut.
That existed for a period and as a result of it the periods of the various enlightenments then began. This is all already as preparation for our days of the Messiah. Until this phase in Providence will also awaken, they received the awakening to come to the land of Israel. This they didn’t have before, as there was no spark, no connection, etc. As Baal HaSulam writes, they now received a chance for corrections, for redemption.
We have to understand that this “spiritually inanimate,” the whole of Judaism, which people had to be in and were in for thousands of years, from the ruin of the Temple until almost our time, was about teaching a person to be below reason, to accept without doubt everything that comes and just continue with it this way. Why? Because without a point in the heart, what will you proceed with? Even if you do have doubts, these doubts are so that you will go below them as if they don’t exist. To be below reason constitutes work.
Having no point in the heart you actually work, but with effort. You work on diminishing yourself saying: “All of these doubts that are given to me are so that I will receive what is coming to me as if the doubts don’t exist.” Then, anyone who erases his self and doesn’t work with it and accepts the rules, following them like a little boy, despite the doubts that he has and works as if they don’t exist, he is great. That’s the popular work called spiritually inanimate. It is sacred; one makes of himself still, the lowest degree. But it is holiness because he works. It’s the measure of Dvekut that he can have without a point in the heart.
When the points in the heart begin to appear, they have to be tended so that it is they that will lead the heart, the desires. Then, one doesn’t diminish the desires but elevate the point in the heart above the desires. This is already averaging his reason and the going above it.
His point in the heart is above reason and that’s what he elevates, while the work he does below is without a point in the heart. This is work that Kabbalists determined and they prepared everything for the exile.
Now, what are we seemingly fighting? We’re not really fighting and going out to the orthodox public. What are we really fighting? We are fighting so that those who have a point in the heart go above and realize this point and not so as to go below and erase it. Because by that we only extend the exile and we bring all the disasters on Israel and the whole world.
That’s what Baal HaSulam says, “Those great ones who should engage in above reason and Torah Lishma in the internality of the Torah, they’re the ones who withdraw their hands from it and work below reason”. This is what they show the public causing all the troubles and disasters to Israel and the nations of the world. They do not realize the will of God who gives them an awakening and they seemingly disdain it.
It’s just that our time is such that we have to work with those who have a point in the heart—at all cost, as much as we can, with whatever it is, bringing to them the method of the right usage of the point in the heart. It’s the method of realization, which is the wisdom of Kabbalah. Kabbalah is for those who have a point in the heart and Judaism is for those who still don’t have a point in the heart. That’s why these two things are different.
Above reason is called the knowledge of Torah and below reason is ccalled the knowledge of householders. The knowledge of householders is the opposite from the rule of Torah and we shouldn’t disrespect it. There’s no disgrace in a person’s point in the heart not being awakened, it’s the way of nature. We have to tend every single one according to what awakens in him.
This is why the order and way of our dissemination is not to do it with pressure, not forcefully and not with compulsion. Those who have a point in the heart should have it as an opportunity before them. Those who don’t have a point in the heart shouldn’t see it, shouldn’t read it, leave them alone, they’ll reach when they should reach according to the point that will awaken in them.
Question: Does the group as a body can add Kelim for the work and if so, how?
First of all, we see that many people come to the group and leave. That gives you the answer as to why they leave. In our method, they don’t find the answers to what exists in them. The point in the heart hasn’t awakened in them so they leave. Leave them; with all due respect let them go wherever they want and in the meantime, just wait.
Question (cont’): Can the group as a body add Kelim to the work and if so, how is that possible?
The group should give a person the power to strengthen his point in the heart so he accepts the reason of the Upper One above his own reason. The reason of the group, that’s the Upper One. As we have said, “The king is glorified in the multitude of the people.” Each one will feel the friend as the greatest of the generation. He’ll feel his friend as Rav not just a friend, he’ll bond with them as a small one, as only a smaller one can receive from a greater one.
Baal HaSulam explains everything in the articles The Revelation of Godliness, Arvut, The Peace in the World and The Speech for the Completion of the Zohar. These four articles plus The Freedom, making five articles in all, are actually the essence of our work.
Question: Why after the awakening that was with the Ari and Baal Shem Tov, establishing the Hassidut, was there a corruption and as though regression?
It’s not a corruption. We don’t really understand the waves by which it comes and why it comes this way.
I’ll give you an example. It’s like a person who lives and dies. He lives, he does some work, realizes himself, he dies, then is born again and lives. What is this wave for that comes and again he has an incarnation where the soul dresses in another body? In order to begin to perform new work under new conditions with new attributes and so that the previous attributes, the previousknowledge of previous incarnation will enter his new attributes, the character he has to be, he has to detach from his physical senses.
Now I am alive; I am acquiring a lot of knowledge, experience, various discernments within me, but they are like my possession, it’s not my nature. When I die and reincarnate and am reborn, what I acquired as knowledge will come in me, will enter me and will be like my natural attributes. Then, I will work with them on a completely different level, in a completely different state, not as now.
Those waves also exist in society, society goes up and down. It’s just we who don’t see how it is arranged with the bodies, where some die and some live, and how it happens. There are also such times where the knowledge, the enthusiasm, and the experience that was acquired such as that of the Ari had to depart immediately and lead over several periods of time, to a flourishing such as the Hassidut which started realizing his words.
Actually, Baal Shem Tov the greatest of them all and the Hassidim after himwere the ones who implemented the words of the Ari. That was a period of over two hundred years. Then it too vanished and a different period came: the coming to the land of Israel, the beginning of the actual redemption, the chance we got from Above and which we have to start from below.
These things are pretty clear why they happened. Each period has its own preparation for the next period, and should disappear and realize itself on a higher level spiritually, a more practical one. This is why it seemingly disappears. Then what happens? Why does it vanish? Why didn’t it evolve further?
It did evolve, but we don’t see that it evolved, just like we don’t see it in souls. An infant is born with a very old soul, having been through thousands of incarnations. Can you see it? No. Every state is built over the previous state, when the previous state, in the form it was in, completed its task.
That’s why we don’t need to look at it, that’s why we don’t even study these incarnations and all that because we’re looking forward. How is it going to help me to know all these things? They will appear in me according to my mission, my inclination forward.
Question: How the Hassidut that Baal Shem Tov established is different from the Hassidut we see today where people work without the point in the heart.
Back then it was the work of Kabbalists, not the popular Hassidut. Rather those were Kabbalists, as we learn and see according to their books, what their work consisted of. They just called themselves Hassidim because they were drawn to the reception of the attribute of Hessed, to Bina, to bestowal.
Question (cont’d): What happened? Why did they stop? What is the corruption that we have today in Hassidut?
That was at a time when in the midst of the people of Israel there was a small group, where there was Hassidut, and who realized the words of the Ari. This group realized it without actually performing corrections in this world, only among themselves. The time came when they completed that work, and afterwards came the time for the popular realization in the nation of Israel. That is the time when the nation of Israel returns to their land and performs the correction, causing correction to the entire world by realizing, as the chosen people, to be a light unto the nations and by serving the whole world.
One period ended and the next period began. Baal HaSulam explains all this and we are already in that period. Now, it depends on us what to do. We shouldn’t make large or numerous calculations. Whatever we can do, whatever is before us, that’s what we should do. We don’t know how everything should evolve, we don’t know about ten tribes, we don’t know about the general calculations of Adam ha Rishon, and there are many things that shouldn’t even be told. We just work with what we are given and that’s it.
What will be in our time, in the next period (we don’t know). We should work as if we are already in the last minute of the coming of the Messiah, de facto; where as the result of the act that is right before us, there will be Gmar Tikkun, that’s how I should stand before it. On the other hand, it’s not for you to finish the job. However it will progresses, however it will be realized is none of our problem and concern. Because we don’t determine the process. It is determined by the order of the souls in the body of Adam ha Rishon.
Question: You previously said that above reason in my work according to my desires, I need to fill my desires from the least to the greatest desire. What is within reason?
Both in below reason and above reason, you take into account what society and the great ones tell you. Yet below reason is when you don’t have reason, when you lowered it to zero and cancel yourself completely, as if you don’t exist, as if you are a Kli in the hands of the great ones who would tell you to do that, but without thoughts and doubts.
Above reason is with the thoughts and doubts, which is completely different. You put Aviut into your work and then you need the Masach.
But in below reason you don’t have the Masach, you have a zero Masach that’s why it’s called spiritually inanimate; it is inanimate. You do have some luminescence from it, you belong to the collective, you belong to a certain process, but it’s a process that yesterday is as it is today, “thank God.” That’s why on the one hand, it’s called “still,” on the other hand, it’s called “sacred.” You have to realize these things; all exists in these words.
Question (cont’d): Within reason means, only I exist within my ego and that’s it no one else exists, is that within reason?
Within reason, you don’t have the ego.
Question (cont’d): What’s within reason? What is this middle level called within reason?
For example, you are like a researcher who doesn’t work with what’s above or below, it’s as if you don’t have any attitude toward the Upper Force, the goal, you only have reason. It’s not work. What I have within reason, that’s what I see, that’s what I research, that’s what I understand and I function accordingly. It is not work.
It is simply that within reason you have desires and the intellect, and in total that’s your reason and you function accordingly.