The soul has ten faculties, and they mirror the structure of God.
Chapter three of the Tanya lays out the architecture. Every Jewish soul—whether at the level of nefesh (נפש), ruach (רוח), or neshamah (נשמה)—contains ten inner powers that correspond to the ten sefirot (ספירות), the ten divine emanations through which God creates and sustains the universe.
These ten faculties divide into two groups: three intellectual and seven emotional. Rabbi Schneur Zalman calls the intellectual faculties the "mothers" and the emotional faculties the "offspring"—because emotions are born from thought. What you understand determines what you feel.
The three intellectual faculties are chochmah (חכמה), wisdom—the initial flash of insight, the raw "aha" before it has been processed; binah (בינה), understanding—the act of taking that flash and developing it, analyzing it, turning it over until you truly grasp it; and da'at (דעת), knowledge—the deep internalization that connects intellect to emotion, the bridge between knowing something and feeling it.
The seven emotional attributes—chesed (kindness), gevurah (severity), tiferet (beauty), and so on—are born from this intellectual process. When the mind contemplates God's greatness deeply enough, the Tanya says, awe is born spontaneously. When the mind meditates on God's love, love arises in the heart. Emotion without intellect is unstable. Intellect without emotion is sterile. The soul needs both.
This is why Chabad—the movement founded on the Tanya—takes its very name from these three intellectual faculties: Chochmah, Binah, Da'at. The entire Chabad philosophy rests on the principle that the mind can reshape the heart. You do not have to wait for inspiration. You can think your way to love of God. And the architecture for doing so is already built into your soul.