Approaching life in a reverential manner requires a distance between the self and the sacred. It is also helpful to foster an inwardly silent mind; yet, in order to do so, great effort must be made to quiet the mind. Rather, we need to separate the essential jewels from the nonessential clutter of our minds. Only then, can we arrive at a place of stillness in the mind, wherein we can acknowledge the uniqueness of others and creation from an experiential standpoint of awe and reverence.
In solitude, or around others, an inner calmness may reside, within the sense of self, fostered, when connecting to the essential dimension of being human, that unique aloneness of our existence. This is not the normal state of mind that we are familiar with, unless we are able to become comfortable spending time alone, connecting to the stillness of our existence.
As human beings, our sense of “existential isolation” is minimized by our incessant activity in life, and preoccupations of the mind. We do not often leave ourselves much time to reflect upon ourselves, or the meaning of our lives, beyond our vocations. We busy ourselves with other things, than the inner dimension of the soul.
We are unique individuals on earth with a purpose for being here, above and beyond our everyday concerns. Moreover, our connection to G-d and the world around us is limited by our preoccupations with self. We enclose ourselves in our own personal spheres, surrounded by a bubble of protection from the other, the unknown, and anything that is outside our comfort zone.
Yet, the expansiveness felt by becoming absorbed in the beauty of a sunset, or the sky with its deep endless blue, is the type of awe that is available to us in regard to all of creation. We only need look beyond ourselves, while keeping our hearts pure. “Above all that thou guardest keep thy heart; for out of it are the issues of life” (Proverbs 4:23, JPS 1917 Tanach).
Have you ever had the feeling that “it’s later than it seems?” This feeling could manifest within the framework of your daily routine, yet, point toward something of greater significance. We tend to ignore, overlook, or distract ourselves from one of the fundamental givens of our existence: that our lives on earth are limited to a certain number of years. From the perspective of existential psychology, this existential given that everyone faces, causes us anxiety that manifest in indirect ways in our lives. Therefore, it is better to be brought out into the open, at some point, so that we can acknowledge what will eventually be brought to our awareness, sooner or later.
Yet, instead of acknowledging this reality, we might unconsciously try to avoid any reflection upon the brevity of our lives, by constantly distracting ourselves. In other words, by default, we face this particular existential given, by avoiding the recognition of our life on this earth as finite. Rather than think that we only have so many days to live in a way, pleasing to G-d, many of us live by always occupying our time with something to distract us from our own personal anxiety, fear, and uncertainty about the future, and the inevitability of death.
And, so, like water flowing where it will, or dandelion puffs blowing here and there, our natural inclinations lead us astray, acting against contemplation of the givens of our existence, and bringing us further away from the responsibility of actualizing an overall purpose in our lives, above and beyond the daily grind, and the seeking of pleasure, entertainment, and relaxation for its own sake.
Moreover, rebellion has become normative. Our flight from reality is sanctioned by the ongoing progressive cultural milieu of our times. For, if we do not even acknowledge the finiteness of our lives, then we may see ourselves within the framework of a delusion – that our lives are limitless, we can pursue whatever gives us satisfaction without any repercussions upon our conscience, especially if we are our own masters of conscience, and arbiters of truth.
As such, we disavow any claims made upon our lives by an authority higher than ourselves. Part of the tragedy stems from our views of authority from childhood, as influenced by the surrounding culture. Unless there is a tight-knit cohesion of the family unit, it is subject to decay, by way of outside influences. Its authority, in terms of positive parental influence is decreased in the minds of youth, who show signs of disrespect, and the parents themselves, who want to raise their children having a sense of freedom and autonomy they themselves value in their own lives. Yet, freedom must be balanced with responsibility, and autonomy must be weighed against the sovereignty of others.
There is a difference between dominion and domination. Mankind has been given dominion over the world, in order to serve as responsible stewards of the archetypal Garden of Eden. Adam and Eve lived in a Paradise, wherein a threefold harmony existed between themselves and G-d, with each other, and their environment. A fourth harmony was the inner sanctity within each of them as individuals.
This harmony was abandoned in favor of disobedience, the lure of becoming independent actors in a world created with a purpose and directive by the ultimate Director, whose script they chose to no longer follow. Instead, we establish ourselves as the highest authority, and end up dominating, instead of guiding the lives of others. Yet, G-d is compassionate; ever since the Fall, the expulsion from Paradise, G-d has been calling us back to him. He also took a measure of propriety to ensure that mankind would not have the leeway to continue outside of the initial plan – he limited the lifespan of mankind to 120 years maximum.
And, yet, we fill up our years, whether they be 70, 80 or more with material concerns (in Hebrew, gashmiyos), irrespective of the destiny of our souls. We attempt to dominate time, by making sure that we are always active, or always accomplishing something, yet, while concomitantly relinquishing our responsibility to use our time wisely. Rather, we need to redeem the time, by way of more meaningful pursuits in our lives.
Consider, that a conundrum exists between the focus on our physical existence, to the neglect of the soul. Our physical lives, in particular, the body, will eventually be subject to decay, while the soul is eternal. If our soul is eternal, then shouldn’t we begin to nourish what will last forever? We wouldn’t invest in a company that has a declining stock value. Yet, we continue to invest our lives with interests that are ephemeral. Moreover, whether you receive this or not at this time in your life, know that we are held accountable for the way we conduct ourselves in this life. The quality of our eternity depends upon how we lived our life.
Nobody wants to face death; we would rather enjoy our lives. Moreover, if this is all there is, irrespective of any kind of an afterlife, then most people who think this way, perhaps, would tend to live outside any sense of telos – an ultimate, purposeful goal beyond the ordinariness of our lives. And, yet, if we have not already considered what might be our ultimate purpose or individual mission in life, then the question may beg an answer, if only below the level of our awareness.
We distract ourselves from what is the most value in life. We are consumed with busyness – busy activity – even outside of our normative roles, tasks, and challenges for survival and to provide for others. However, of virtue, destiny and telos we remain ignorant, unconcerned, and even resentful toward any claim of an order that exists outside of our own individual kingdom where we seek to reign by giving into whatever we feel, think, or desire for ourselves. Thus, we do not even realize, that, in actuality, we our slaves to our desires.
Our lives have been stolen from us by the influence of therapeutic culture, an ever-pervasive “philosophy of life” that emphasizes our subjective pursuits for safety, freedom from suffering, and the lowest common denominator in terms of responsibilities – only to adhere to the path that will bring the most satisfaction. In doing so, we risk acknowledgment of the value and integrity of others. We honor ourselves more than others, and even worse, give no thought to honoring the Creator. Thus, the inherent danger in regard to G-d’s creatures – our fellow human beings – is to disregard their autonomy. Moreover, when we objectify others, we deny their dignity.
A repair of the human soul, a reordering of our values, and a reconstituting of a greater harmony going out beyond ourselves is in need. While we might remain faithful to the responsibilities of our lives, we have abandoned the yoke of Heaven. Yet, the path to harmony within and without begins with a first step, made in tandem with an answer to a higher calling. We may still have a chance to place our faith in someone other than ourselves before it is too late.
“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?
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.
For anyone who has an ideal set of values, and hopefully that includes you, dear reader, there may still be a disconnect between the intellect and the heart (hopefully, that does not include you). Yet, if so, that disconnect could lead to a disparity between a person’s sense of the ideal, and what is the actuality in his of her life. One way to make a conscious change for self-improvement has to do with the arena of tikkun hanefesh (renewal of the soul). The initial effort of renewal depends upon the careful observation of thought, speech and behavior over time, in order to review, discern, and make any necessary changes. On a more comprehensive scale, we can transcend our own negativity, failures, and broken dreams, by focusing on inner change.
Moreover, based upon our realization that we are not fully independent beings, that we have a connection to the divine; we may seek a connection to G-d, because that connection is inherent in the makeup of our being. For, we are created imatatio dei, in the image of G-d. In order to live up to His image, we need to find ways to express our imitation of Him. Within Judeo-Christian belief, this is done by adhering to the divine guidance given through scripture. Thus, we may transition from being subject to our fallen nature, by striving for righteousness in our lives, based on the expectations of G-d.
“Saith the L-RD, I will put My law in their inward parts, and in their heart will I write it; and I will be their God, and they shall be My people.”
Breathing Room 