Breathing Room

Character Matters

“Our lives begin to end the day we remain silent about things that matter.”

– paraphrase attributed to Martin Luther King Jr.

“A man dies when he refuses to stand up for that which is right. A man dies when he refuses to stand up for justice. A man dies when he refuses to take a stand for that which is true.” – original quote, from a sermon by MLK

Martin Luther King’s legacy includes these words from his I have a Dream Speech: “I have a dream that my four little children will one day live in a nation where they will not be judged by the color of their skin but by the content of their character.” To promote character over skin color includes the belief that an individual is capable of achievements that will be recognized as a result of that person’s character. To emphasize character over skin color means to support the innate character strengths and abilities of an individual to rise above his or her circumstances, in order to improve him or herself and make a difference in the world. This approach strengthens the motivation of an individual and affirms that person’s dignity.

Yet, the “wokeness” of CRT and identity politics aims to reduce individuals to race, ethnicity, and gender, in order to measure the level of oppression of these groups against the oppressors. In doing so, individuals are reduced to a victimhood status irrespective of their character or individuality. In fact, anyone in an “oppressed” group that does not fall in line with the ideology as an individual is deemed as an unauthentic member of their people group. The social justice movement does not support the individual; rather, it furthers the ideology, placing group over people.

Contrast this ideological Marxist approach with the genuine and sincere vision of MLK, who also said in his speech that he looked forward to the day when “all of G-d’s children, black men and white men, Jews and Gentiles, Protestants and Catholics, will be able to join hands” to proclaim their freedom. MLK held a unified vision of harmony, whereas the Woke movement fosters foment unrest, and divisiveness. Would MLK have approved?

The Essence of Beauty

“Six days shall work be done, but on the seventh day there shall be to you a holy day, a sabbath of solemn rest to H’Shem.” – Exodus 35:2, JPS 1917 Tanach

Before giving the commandment to the Children of Israel, concerning the terumah (offerings) that are to be brought (silver, gold, and various materials for the building of the Mishkan, a free will offering from the heart of each and every individual), the L-RD instructs Moshe to remind the B’nei Yisrael about Shabbat.

The juxtaposition of the commandment to observe Shabbos, with the commandment, concerning the construction of the Mishkan is significant. As holy as the project of the Mishkan is, the building of the Mishkan does not supersede the sanctity (holiness) of Shabbos; therefore, even work on the Mishkan was prohibited on the Sabbath.

Additionally, the Shabbos points toward acknowledgment of the L-RD, Who created the world in six days, and rested on the seventh day. Therefore, belief in the L-RD is primary; and, perhaps, by implication, an imperative that can help us more fully appreciate the Day of Rest.

This is akin to the first commandment encompassing the belief in L-RD as a prerequisite to receive the commandments as divinely inspired. That is the essence of what is truly necessary: first, a belief in the existence of G-d; then, a desire to draw near to Him through our avodah (service).

Our primary avodah (service) today is the prayer of the heart. We can quietly connect to G-d, even within the depths of our heart, alone, or even in the company of others, with our own personal silent words, a private communique to G-d. If you have not placed your trust in a transcendent G-d, who sits in Seventh Heaven, yet, can still hear our whispered prayers, then, perhaps, if you feel inspired, you may call out to him. He is a great listener, and Counselor.

The Sabbath is a testament to G-d, Who created the heavens and the earth. Consider that without acknowledging Him as Creator, there are only a few possibilities in rendering the phenomenon of Creation itself as an actual reality that came into being at a specific point in time (the Big Bang Theory acknowledges that the Universe had a beginning). So, existentially, if you consider your existence, and everything around you, consider that we are not the result of random fluctuations in the Universe, or random mutations of DNA.

How is it possible to know this? Through your own individual experience of the world. As is written, “When I consider Thy heavens, the work of Thy fingers, the moon and the stars, which thou hast ordained…” (Psalm 8:3) “The heavens declare the glory of G-d; and the firmament sheweth His handywork” (Psalm 19:1). “His invisible attributes—His eternal power and His divine nature—have been clearly seen ever since the creation of the world, being understood through the things that have been made” (Romans 1:20, TLV).

If re recognize “the natural world,” only as “nature,” then we are missing out on connecting to the true essence of nature as G-d’s Creation. Just as He created the world, His Spiritual Presence still upholds the world. He is the Beauty within a sunset, the glorious colors that paint the clouds at sunrise, and the Majesty of the mountains. Everything points toward Him, if we only look upon the world with the eyes of understanding, granted to our intellect when we place our faith in Him.

My Story: Who am I?

“Train up a child in the way he should go: and when he is old, he will not depart from it.” – Proverbs 22:6

My youth, upon reflection, must have been typical of any other, more or less, who was educated in a secular school system in America. In the 1980’s, the Beatles were still popular enough to become one’s entry point into Western music. As any other kid on the block, I had a collection of cassettes at the time, that included the Beatles, as well as a growing number of other musicians and bands, that was later replaced with a record collection, and, eventually, c.d.’s.

I also had my favorite books, especially in high school, when I read the Hobbit, and the Lord of the Rings Trilogy. Additionally, I had my most viewed television programs, that kept me preoccupied, even in high school (when I should have been learning more), inasmuch that I had my own television, as did my siblings. This latter modern phenomenon is something that always bothered me in later years, when I reflected upon the tragedy.

Dare I use such a significant word? Yes, because this pertains to the tragedy of an overemphasis on individuation and subjectivity, to the point of isolation and alienation, as a result of a lack of genuine communication amongst family members, a common set of clearly defined values, and the sense of liberal views pertaining to the raising of children. I think that the common myth went and still may go something like this: our children should be free to learn, choose, and decide for themselves what to believe in, engage their time with, and find out what makes them happy in life.

On the surface, this combination of tolerance, permissiveness, and lack of engagement with child-rearing sounds great to the modern mind; yet, in retrospect, at least for myself, I can earnestly say that it was and is a formula for disaster in various ways, inclusive of too much freedom, not enough direction, and no clear guide to developing an inner moral compass.

To begin with, from the point of view of existential psychology, one of the four existential givens is significantly at play here: the continuum between freedom and responsibility. Without a sense of direction, freedom can be overwhelming, and provide too large of an area to explore, without the acknowledgment of boundaries and limitations.

Yet, society promotes this exploration, even moreso today, within the framework of progressive ideology; moreover, it seems to be a liberal standard to let one’s children find their own way in life, with all of its ups and downs, wrong roads and detours, in hopes that eventually they will be able to find the path that they as individuals are meant to be on, for the sake of their own personal happiness in life.

However, over forty years later, whereas now I feel that I am finally on the right path, I realize that according to the standards that I have accepted for myself in life, namely those proffered by the Bible, nowhere in scripture is it written, “And you shall be happy.” Meaning to say, happiness is not the most important factor of life. Moreover, the commandments given by G-d at Mount Sinai are meant to provide a moral compass in order to steer one’s life in the right direction.

Furthermore, these commandments were given to us for our own good, by a loving Father who would like to spare us from making the wrong choices in life. Even so, please, keep in mind, that He did give all of humankind free will. As is conveyed so aptly, “See, I give you life, and I give you death… choose life” (Deuteronomy 30:19). It is as if He gives us all of the right answers on the test of life, as well as the wrong answers, and encourages to answer correctly.

Spiritual Malaise

The Greater Crisis of Spiritual Malaise

The insistence of the people to build a golden calf led to idolatry, inclusive of the revelry that accompanied that idolatrous form of worship; yet, the greater crisis was the spiritual malaise that brought on the unrest in the first place; it is this underlying cause that may serve as an entry point for our understanding. Moreover, we should be able to relate more to the spiritual malaise, than the actual act of idolatry. For, rarely does the general population of Westerners worship actual idols, except within the New Age Movement, as well as certain Eastern religious traditions tailored towards the Western Mind.

Yet, G-d would like us to discern what is within our hearts. Whether or not we keep the L-RD in mind throughout the day is of great significance to our walk with the Him. Yet, if we grow restless and impatient like the Children of Israel, in their expectation of Moses to return from his forty-day retreat on Sinai, then we may seek other means of assuring ourselves that we have some kind of connection to the divine. This is the beginning of spiritual malaise, a turning away from our belief in G-d.

As a result of this recognition, we should examine our own conscience in order to determine whatever obstacles we may have placed between us and G-d. These obstacles, whether abstract ideas, or something more concrete like money, sports, or a favorite sitcom may inadvertently serve us as modern day idols, capable of preventing us from fully focusing on G-d.

At Sinai, when Moses did not immediately return from atop the mountain on the fortieth day, as the people had calculated, they began to panic as a result of their growing impatience and insecurity. Without Moses, they grew distressed, because he was not only their leader, he was also their intermediary between themselves and G-d. So, they sought to replace him with a new intermediary, a golden calf that served as a tangible representation of G-d. As much as Moses represented G-d, and spoke on His behalf, the people now demanded a “god” as a concrete form to better fixate their minds upon, even though they had already been given the commandment, not to make any images.

In our own lives, we need to lift ourselves up above the fascination of this world, inclusive of all its glamour, and the sparkle in front of our eyes that we gravitate towards, instead of seeking G-d within our hearts. We would do well to spend more quiet time, disengaged from the screen, as well as other electronic devices, in order to disconnect from externals, and reconnect with our main Power Source. The Creator of all that we might hold in esteem, should be given more reverence than manmade technological wonders.

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Overcoming Divisiveness- Part 2

The question may be asked, why the other has such a strong inclination to hold on to his or her viewpoint, without even giving credence to the other person’s prerogative to have a different view. What is it about a differing viewpoint that might seem so threatening to them? Again, I think that a person’s adamancy in a particular view of life is the fuel for the fire of self-righteousness. It is not so much as the person who thinks he or she is right; rather, it is that person’s certitude and faith in his or her worldview that lends credibility to his self assertions.

Precisely because we do not have a sense of our own moral uprightness and self-assurance, we take attempt to reassure ourselves by letting the uprightness of the cause justify our very existence. If we side with what we perceive as a good cause, then if we are confronted, our very sense of self is threatened. This is a basic problem of misapplication of identity in something outside of ourselves. Other ways of looking at this would include the building up of a false sense of self, based upon identification with an ideology, as well as the sense of belongingness that goes along with identifying with a particular cause accepted by a certain group of people.

Being an authentic self in this day and age is more challenging than ever. This may be because there is a lack of understanding in regard to the inner sense of a person, identifying as an individual, instead of one basing his or her personality constructs on a group identity. But I digress, and am way past making an effort to answer that was originally asked of me recently by a respected member of a particular social and religious sphere that I belong. The question asked was how to point out to others who are adamant about asserting their position without a willingness to hear others, that the intransigence, in and of itself is a type of selfishness that is not beneficial to self or others. This would require separating a person’s stance from his own stubbornness and sense of self-righteousness, since, no matter what one’s position is in life, the phenomenon being questioned here is right to self-determination, in opposition to the other.

The Ten Commandments, considered by some to be the crux of the 613 commandments, and others to be the basis of the “moral law” may serve as a starting point for this discussion. Inasmuch that the Ten Commandment are divided into two sets of five commandments, a principle is drawn from the teachings of Judaism. The first five commandments are our obligations to G-d. The second set are our responsibilities to society. Because we know through belief in the authority of the Giver of the commandments that the Decalogue is wisdom from a transcendent source, we would not pretend to think otherwise, or betray our obedience toward Him, by subjugating these to rational inquiry, debating there validity. So, we will not be drawn toward a compromise or alternative set of morals, such as those of the so-called “social justice movement.”

Yet, the progressives who have accepted this radical ideology have taken upon themselves a set of pseudo-morals that are ostensibly designed to right the moral wrongs of society. Thus, whether a personal pat-on-the-back for upholding this cause, or a public acknowledgment of one’s support for the “oppressed groups” of society based upon the Woke criteria, virtue signaling compels a person to feel morally superior than others who have not joined the movement. This is a man-made version of social justice, irrespective of divine law, and a set of values that are incumbent upon creation out of a sense of obligation toward the Creator.

Those who uphold the Ten Commandments in sincerity do so out of humility toward and in acknowledgment of a higher authority than man. If we use an analogy, provided by Sigmund Freud, a better understanding can be drawn out. Freud posited that a patient was like a prisoner in a prison without a key; yet, he claimed that the analyst held the key to the patient’s resolution of his problems. Even so, consider that man, in general, who has created his own problems, can not solve those problems on his own; rather, a higher authority with a transcendent set of wisdom must aid us in our quest. Mostly, because the problems reside within ourselves, as much as we would like to outwardly project them onto others and society as a whole, we need to take responsibility for ourselves as individuals.

Overcoming Divisiveness – Part 1

Active Listening and Mutual Acceptance:

I think that some people are clearly looking for solutions to the world’s problems, and may feel that if the view that they have accepted as the solution is not accepted by others, then the fruition of that solution into actuality is being threatened. It’s as if the enactment of their world view, that they have staked a claim upon as necessary for a better society, is a view desperately clung to as a panacea for the world. It is not so much their own certitude in regard to their particular view, rather their allegiance toward that worldview as the only credible solution for the evils of the world. As such, it may become implausible for them to even attempt to consider how anyone else could object; and, therefore their only recourse is to shut down the other, or for themselves to exit the conversation, while condemning the other. Apparently, civil discourse is not an option when emotions run high, and devotion to a cause is intractable.

As a result of this political, social, and moral climate, another question is being asked, based on the assumption that people in general need to stand together in some kind of unity with each other, or at the very least, acceptance of each other’s viewpoints. After all, isn’t that what the term, diversity originally meant? Yet, amongst the left, and those who support the Woke Ideology there can be no room for error in their presuppositions about the world as seen through the Marxist lens of power dynamics. So, how can the ordinary person better learn to communicate with one’s fellow person? How can we allow for the diversity of opinion celebrated in an actual democracy? Moreover, what has happened to the marketplace of ideas in this country?

Consider that there must be a mutual receptivity to what the other has to say, and those words need to be spoken in a nonassertive way, without putting oneself or one’s ideas upon a pedestal. Additionally, both must be active listeners as well as effective communicators, giving ample time and space to the other to express his or her viewpoints before responding. Additionally, if individuals stand upon their own belief system, in recognition that first and foremost they must be the ones to enact it in their own personal lives, then maybe there would be less of an impetus for others to also have to accept the same worldview. Finally, to act out of humility, knowing that one’s viewpoints might not necessarily lead toward the ideal sense of society that one would hope to see; and, be open to exploring other possibilities.

Yet, the main reason why the marketplace of ideas has been shut down is because of the rise of cancel culture in mainstream society. This “strategy,” if you will, for getting one’s way in a heated debate began over ten years ago on university campuses. It was used so much as a tool of the left, that even in universities at that time, many students as well as teachers with conservative viewpoints withheld their views in order to escape being dragged out into the limelight of public discourse where they could be intimidated. Perhaps, today, the intransigence of one’s position as the only defense against others with different views only contributes to the invective.

So, it may not be about changing others per se; rather, simply to start by challenging the stance of others who feel a need to be overly assertive about their viewpoints, asking why they feel threatened by those with different views. And, if some is open to sincere dialogue, then to raise that possibility as a means of restoring a sense of civil discourse. Yet, as for the ideologues who are not interested in entertaining any other set of ideas, how can someone unwilling to discourse with another be approached? The strength of one’s position compels that person to see his or view as the correct one, and to be adamant to the point of refusal to hear anyone else’s view. This intransigence is a roadblock that cannot be crossed, except if that person realizes through personal insight, the nature of his position, and the need to transform one’s viewpoints. (Stay tuned for Part 2).

Existential Isolation Part 2

Existential Isolation: Reflections on Groundlessness

There was no extant vocabulary of my own, that I could use to describe my experience of existential isolation. Although I did stumble upon this passage from scripture: “G-d speaks in different ways, and we don’t always recognize his voice. Sometimes in the night, he uses terrifying dreams to give us warnings. G-d does this to make us turn from sin and pride and to protect us from being swept away to the world of the dead” (Job 33:14-18, CEV).

It would suffice to say that although I did not have a nightmare that night, I did experience an overwhelming sense of existential dread that permeated my soul until three a.m. The scriptural passage speaks of an admonition given by G-d to an individual to serve as a wake-up call in life. The two spiritual ailments, according to this passage, that are the root of the detour that the soul may have previously taken in life are “sin and pride.”

If sin and pride lead to existential dread, as in my case, then I would caution anyone against letting oneself be subject to the sinful nature, that we all have, without fighting against it. Additionally, it takes an acute mind, and a distinct exploration of one’s character to unroot pride in all of its aspects. It is as if I have yet to even begin the journey, inasmuch that I had often mistaken myself as being humble, until I realized that was a false sense of humility that deceived me.

Overall, I am grateful to G-d for leading me in the right direction toward a greater sense of fulfillment through serving Him, instead of myself. If the soul is restless until we find rest in G-d’s presence, then the soul is also groundless, until His presence is received with the intent to let Him permeate our lives. And, although this will only occur gradually over time, as far as I know, the journey must begin somewhere.

I am starting to realize that my negative emotions can be understood as a sign that not everything that I was doing to draw close to G-d was having the intended affect; although, the issue at hand may have more to do with the quality of my efforts, rather than with the specific means of connecting to G-d. I try to remind myself that His wisdom is higher than ours, so seeking out His wisdom, instead of relying on ourselves for all of the solutions in life is essential.

Existential Isolation: Transforming the Soul

Exploring the Ground of Being and G-d Awareness

A sense of groundlessness can lead to either despair, or the existential discovery of G-d. Unless addressed in the ensuing days, weeks and months, despair will always appear as a factor to be rendered with, by alleviating the isolation with a continuous search for the author of our being.

Existential psychology, in and of itself, does not recognize divine authorship of the human being; and, therefore it fails in two concerns. Not to recognize G-d as a source of hope, strength and comfort; and, secondly, neglecting the soul’s divine blueprint, with a G-d given purpose in life stamped on the essence of each individual.

This leaves a person grappling with self-identity, self-expression, and freedom without the inherent obligations commended by G-d’s word. Thus, the freedom without responsibilities acknowledged from a transcendent source, can potentially render the soul groundless, time and time again, until that sense of groundlessness is sublimated by the psyche, and filled up with the distractions in life that keep our minds distant from a higher purpose.

What is the answer? Existential psychology would both applause and critique this freedom as the opportunity to be our own authors in life; yet, while potentially becoming overwhelmed with the possibilities, especially without a sense of moral ground. (The truth is that we are not free, because of our sin nature; however, I will leave that to another time for further exploration.).

Society is being drawn toward the illusion of freedom today, with the resultant option that arises by default, namely, a pervasive nihilism whether implicit or explicit in the lives of people, who are inclined to gravitate more toward materialism than a sense of inner purpose and transcendent values.

Perhaps, it is simply when the groundlessness of our lives becomes apparent at a time of some existential crisis, that we are brought face to face with either G-d or ourselves. And, I would presume to think that it is only human nature to vacillate between the two. I am speaking of my own experience, as well as an intuition intermingled with various sources that address this fundamental truth of our existence; for instance, theology, philosophy, psychology and specific scriptural passages from the Bible.

For myself, this relatively new awareness of the groundlessness of my life has become a kind of fertile void, wherein I am able to explore more freely than in the past. Furthermore, I have gone into the depths of my own heart, and the heights of connecting to G-d through prayer, while also plummeting the wisdom of kitvei kodesh (holy scripture).

For the most part, there is a distinct blend of subjectivity with objectivity in what I am writing, as an exposition on my initial thoughts, based upon the beginning of my exploration of this condition, that needs to be named, defined, and brought out in relief by the findings of others who preceded me in their exploration, and surpass me in wisdom.

Thus, I make no pretense of knowing anything, except the experience of being that has not left me since its initial inception in my own life, when I was brought to a place of existential isolation on my last night of quarantine, after contracting Omicron, in November of 2022. It would certainly be interesting to know, if anyone else has had a similar experience, and found it to be life-changing event. (please, feel free to comment if you have).

Shalom aleichem (Peace unto you).

Transcendent Righteousness

Soulful Connections: Transcending Negativity (a remedy for anger):

Anger does not tend toward righteousness. Rather, frustration, irritation, and resentment can potentially lead to a negative attitude toward others. Even in the moment, when trying to do our best, perhaps, if there is a “bitter root,” below are awareness, it may manifest in a tangible way, towards another, whom we would rather show compassion toward, if we were only able to do so.

Hopefully, this is not the norm, rather, the exception to our behavior; yet, speaking for myself, even once when the potential for me to do good, through kindness or consideration is thwarted by my own negativity, this, in and of itself is disappointing. What may be the solution, in order to transcend these underlying psychological rifts, that prevent the righteousness ascribed to those who do not let negative feelings get in the way of doing good?

You may relate to this or not; if you do, hearken to words that are not my own, “Tremble, and sin not” (Psalms 4:5, JPS 1917 Tanach). The Hebrew word, ragaz, translated here as “tremble, connotes the physiological signs of anger, that are experienced within oneself, for example, a vibration in the chest, denoting the precursor to anger expressed, if not placed in check. And, this is the key point to be made here. We may experience anger, first, noticing its onset; yet, we do not have to give in to its destructiveness. “Tremble, and sin not.”

Thus, we can manage anger by becoming more aware of its visceral manifestation in the body; and, remaining steadfast in the prevention of that feeling of anger taking sway in our words, or behavior. Even so, the underlying causes must be sought out, uncovered, and brought to the forefront of the mind’s attention, so that the soul may deal properly, working through those issues. This can be done by trying to gain personal insight into the issue(s).

Yet, over time, the more anger is stopped in its track, and we act in the opposite manner, through a kind or considerate word or act, it is as if we are pulling out the rug from underneath our negativity. So, remain true to the vision of transcendent righteousness, by enacting a countermeasure, as often as possible against one’s inclination to act in a negative way.

Existential Realities – page 2

Service to G-d and observance of His commandments does not occur in a vacuum. Neither does the overall experience, of all that we define as constituting our “life.” Thus, service to G-d needs to happen in actuality; service goes beyond faith – it is faith in action.

Moreover, without clear social or vocational moorings, and a place in community, Torah observance can become abstract, in terms of only being limited to study, without an actual arena to put one’s values into practice. For, it is only in actuality that one’s values actually take root in one’s character. (I am speaking from my own limited experience).

To put this into other words, “no man is an island;” that is to say, that human beings are relational beings, and the Ten Commandments make it clear that our relationship and responsibilities are to both G-d and man. The first five commandments relate to G-d, and the second set of five commandments have to do with societal laws.

For myself, as an introvert bordering on a recluse, especially since the onset of the pandemic, I do not often have the opportunity to be put to the test in regard to the values that I express in my writing. Furthermore, recently on a seven-week extended journey to the East Coast, it seems that I fell short of the mark on various occasions, whereof I did not exemplify the values that I would otherwise claim as my own.

This became a greatly humbling experience, in recognizing that there was a disconnect between what I studied and wrote about (based mostly on the Biblical principles of my faith), and the actual attempt to demonstrate those values in real life. So, now, I’m back to the drawing board, well, the keyboard and computer screen, admitting my human frailties.

For the religious, the faithful, and the pious, our character is only tested in the real world, outside the pages of Torah, the narratives of the Patriarchs, and the message of the prophets. Yet, we hope to carry their words with us, and one day to have these teachings engraved upon our hearts. Until then, we should pray for that realization, wherein we will be able to take the G-d inspired words of kitvei kodesh (holy scripture) to heart.