authenticity – Breathing Room

Shifting Values

The psychical structure known as the superego, within a Freudian context, represented the inculcation of values from society, that served to moderate the inappropriate impulses that originated in the Id. The ego is the mediating factor, between an individual’s impulses and the constraints learned from societal norms.

Freud lived in Austria during the first half of the 19th century when the norms of society were based upon a stringent level of morality and etiquette. So, the concept of the superego was dependent upon a set of moral norms that would serve to rebuff the unruly impulses an raw emotions of the Id. In other words, the strength of the superego was context-dependent upon the moral vigor of society.

However, the established norms of one society, and time period give way to the diminished values of another society and time period. Therefore, the influence of norms of the superego are dependent upon the shifting sands of the moral values of society.

If there is no stable set of norms in society, then the superego has nothing constancy to counteract the feelings, desires, and impulses of the Id. The more society devolves, the more the Id has influence over a person, if the cultural norms are accepted.

So, it is clear that the superego must be nourished by means other than going along with the zeitgeist, if indeed the current milieu of culture has gone astray. These are challenging times, whereof the lines are being drawn between those who seek righteousness, and those who abandon caution to the wind. Yet, true freedom is when we don’t let our Id rule our ego.

Therefore, we need something more substantial to nourish the superego of the psyche. In consideration of the superego’s strength, it can also be dependent on the values of one’s parents and community. Realistically speaking, it is our own personal obligation to boost the strength of the superego.

If as individuals, an appropriate value system can be developed, based upon moral philosophy, ethics, or religious principles, this will be the decisive factor in the battle for maintaining one’s moral character in the face of the onslaught of pseudo-values being proffered in the wake of the zeitgeist.

We are not meant to be subservient to the Id, representative of base desires and impulses that must be transformed into appropriate channels of expression. Rather, G-d has given mankind a conscience, that permits us to decide upon what is to be rejected, and what is to accepted, in regard to our inner being (Isaiah 7:15). Thus, the conscience is linked to the concept of the superego.

Our free will combines with the conscience, and the superego, creating a powerhouse, with the ability to choose right from wrong. This is the domain of the ego (as a psychical structure), to mediate between the inner conflicts within the psyche, and make decisions in accordance with reality.

We are not to be reduced to deterministic beings; rather, we have been given a soul, with the inunction to choose between good and evil. As is written, “see I have set before thee this day, life and good, and death and evil” (Deuteronomy 30:15).

The problem is that within the framework of the current cultural shift, that began decades, if not centuries ago, the demarcation between good and evil is being blurred. “Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter” (Isaiah 5:20).

When the Ordinary is Extraordinary

Standing upon Holy Ground: recognizing the importance of the ordinary

When Moses stood in front of the burning bush, G-d told him to take off his shoes, for he was standing upon “holy ground” (Exodus 3:5). How can this phenomenon be construed as relevant to our own lives? When we enter a place of worship, the local synagogue where we pray, for example, there is more of a feeling of being in the presence of G-d, because of the sanctity of the space. Yet, what about within the framework of our lives? Where does the sacred appear, when we are aware enough to notice it in front of our very eyes, in the experience of the moment?

The truth of the matter is that it’s taught that we need only recognize the sacredness of the very ground that we are standing upon (R’ Hirsch), metaphorically speaking, at any given point in time. In other words, we need to connect with the experience at hand, and understand how even the mundane moments of our lives have a purpose in G-d’s plan. The connection between ordinary moments and our purpose in life is key.

Whatever ground we stand upon in our lives, is where we will prosper most. If we set our sights on lofty intellectual endeavors beyond our reach at that particular point in time, instead of attempting to understand what is set before us in the here and now, then we will miss out on the concealed meaning of that moment. Our minds will be elsewhere, preoccupied with other thoughts.

Realizing the potential of ordinary moments depends on our perception. The meaning of the ordinary in our lives can be revealed, if we are perceptive enough to see behind the veil of the mundane. Even the ordinary is imbued with meaning in the moment.

The attention of Moses was drawn to the burning bush, that was not consumed by fire. He saw beyond the ordinary appearance of a bush in the wilderness and was receptive for an encounter with H’Shem. Connecting to the divine in our lives happens when we are open to the moment.

Until we are called to something higher in our lives, than our current calling, we should let the present situation rest, and give it our full attention. Moses, himself, was given his mission at that point, when he noticed the burning bush in the desert, while tending to his sheep. Until that point, he lived in Midian for forty years, as “a stranger in a strange land.”

He was, in a sense, isolate from his brethren, and his former self, when he had lived in Pharoah’s palace. In many ways, he was alone, even though he had a wife, children, and extended family relations. As a shepherd, he must have spent a lot of time in reflection. He had many opportunities to do so.

Unlike the metropolitan enclave that surrounded Pharaoh’s palace, he was mostly only surrounded by the vast wilderness of Midian. All of his previous social moorings had been removed from before him. As a Hebrew in exile, he was uncertain about his fate, until the day of his calling.

This served as the catalyst for his journey of return to Egypt as his newfound role, redeemer of the Israelites was given to him. Only after this period of refinement in virtual solitude, could he have been brought to this point. His existential isolation was about to end. He was properly chosen for this role.

We all have periods of our lives, we may feel somewhat disconnected, removed from the comfort zones that we are used to in life. Yet, there is also an innate sense of disconnection that remains throughout life, the sense of aloneness, standing removed and apart from others, despite the family and friends that surround us. The only reason that we, for the most part, do not recognize this “state of existence” is because are social moorings remain constant, and our sense of self is partly based upon our social sphere.

Without the usual state of affairs in our lives, that sense of existential isolation may surface, and, perhaps, even surprise or shock us, causing dismay and consternation. This is known as existential dread. Yet, once we get past this, all things appear for the better, when we become used to the “ground of being,” that we find is inherent within the makeup of our very selves.

Our lives are usually wrapped up in ourselves, and our extensions of self, whether the social sphere where we thrive, or in each of our personal algorithmic bubble that insulates our comfort zone online within the social media spheres that we virtually inhabit. Take away that connection, and we are left bereft; although, to be fully human and know ourselves it would be wise to deliberately disconnect from our electronic devices on a regular basis.

We are not automatically connected to others,” rather, our nature, depending on whether we are an introvert or an extrovert, will gravitate towards connection with others to some degree, more or less. Moreover, the value that we place upon the constructs of our world should enhance our unique identity, rather than hinder it.

We are all broken to some extent, because we are not perfect human beings, nor do we have ideal connections with others that will always go smoothly. We are the wounded healers that we strive to be for ourselves and others, if we acknowledge our flaws, and strive to improve ourselves.

Yet, if we distract ourselves with endless vanities, we will not give ourselves a chance to let our inner voice surface in the midst of the chaos. Predominantly, most of us, myself included, spend too much time in the echo chambers of the various viewpoints we think we authentically uphold; yet, for the most part, we are probably only parroting what we heard, and think we believe, without having properly reflected on the nuances of those views.

To be apart and alone, living one’s life, emotionally, responsible for one’s own feelings, thoughts, and speech, involves the acknowledgment that we are essentially existing as individuals that do not truly know ourselves to the extent that we should. If we take the time to step back for the foreground of our lives, becoming observers, more than participants, and human beings, more than human-doings, then we will begin to get more intouch with the inner dimension of ourselves. This is the spiritual dimension that encompasses our soul, as expressed, though thoughts, feelings and emotions, as well as out intuition.

In fact, it has been proven that it is actually introverts who have the most potential to become authentic leaders, more unique and innovative than extroverts, or those who simply: “go with the flow.” To go with the flow is to meld with the universal appeal of the zeitgeist – the current narrative norm. Otherwise, this also known as the “herd mentality.”

Moses went against every grain of identity that was imposed upon him as a prince of Egypt, living a life of luxury in Pharaoh’s palace. He chose to identify with his Hebrew roots, and his beleaguered brethren, his brothers and sisters under the enslavement of a cruel dictator. By doing so, he cast off the influence of the idolatrous ways of his Egyptian upbringing and embraced the one true G-d of Israel.

We would be wise to emulate Moses and learn from his ways. Let us not cast doubt upon a genuine path that we may walk, irrespective of the world’s glitter. We may obtain freedom from the constraints of modern culture and secularism, in order to share our light and inspiration with others; yet, that freedom must start with ourselves.

If we are so attached to the world, that we are pulled in every other direction, other than within, then we would be best advised to remove those distractions from our lives. To be free, means to be aware of the potential of our choices in life, and in accordance with our belief and values. It is better to downsize, than to increase in our own expansiveness and striving to perform.

Take a glance, at first, at the small things in life. The little things that go unnoticed. It’s only the big, the grand, and the largesse that capture our attention, if we are simply enraptured with the eternal nature of reality. Let’s take a look within ourselves, and also notice what usually goes unnoticed in life.

The beggar in the street, the weeds growing between the cracks in the sidewalks, and the patterns of clouds in the sky are all worthy of our attention. What is more, the wabi-sabi of life, is about finding beauty in imperfection, and joy in the simple things of life. I.e., a cup of tea with a friend, a walk through the park, or a nature hike.

Appreciating the beauty of the unassuming nature of humble people, and less colorful flowers is a way of recognizing all of G-d’s creation, not only the majestic. A sunset or sunrise at dawn, before most people are awake provides a solitary experience to be with ourselves, and G-d’s creation.

Like Moshe, if we spend more time in the quietude of our surroundings, we will notice more, and feel fulfilled by what we have been missing all of our lives – mainly, a rich sense of self. The seemingly worn-out clothes, weathered houses, and dilapidated buildings, that we would refrain from giving much attention to, may metaphorically resemble the aspects of ourselves that have also been neglected; it is time to renew our souls, in light of a newfound freedom, that can only be gained from detaching to some extent, from our surroundings and the world.

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.