religion – Stepping Stones

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.

Scriptural Origins of Free Will

Existential Psychology from a Religious Perspective:

Freedom and Responsibility

Mankind was given free will, as denoted by the two inclinations symbolized by the doubling of the Hebrew letter “yud,” in the word yetzer, when used to describe the creation of man (Genesis 2:7). Notably, the word, yetzer, when used to describe the creation of animals, only uses one “yud,” because animals only have one inclination, i.e., their “instinctual drive.” (Genesis 2:19). Yet, mankind has both a good inclination and an evil inclination.

Additionally, there are consequences for the choices we make in life: “I have set before thee life and death, the blessing and the curse; therefore choose life, that thou mayest live” (Deuteronomy 30:19, JPS). If we follow our good inclination, by focusing on H’Shem, and performing the mitzvot, we will receive blessings in our lives. Conversely, if we permit our evil inclination to get the better of us, the consequences are described as curses.

We need to establish our proper conduct in this world. We are commanded “to love the L-RD thy G-d, to walk in His ways, and to keep His commandments” (Deuteronomy 30:16, JPS). This includes making rational decisions for ourselves in accordance with G-d’s will. We also need to accept responsibility for the choices we make; if we err, there will be negative consequences.

Doing good starts with awareness of the struggle between the yetzer tov (good inclination) and the yetzer hara (evil inclination). H’Shem encourages to choose the good by way of His promptings. We may do so by attempting to reign over the emotions and desires of our heart, that could otherwise lead us astray. Our rational mind needs to be set above this struggle, in order to make the right decision in any given moment. Sifting through our subjective experience, we need to sort out right from wrong. We need G-d’s directive in order to do so.

So, how can we maintain our values, in the face of opposition from our inclination to remain free of responsibilities, throwing caution to the wind, and giving in to our desires of the heart?

We need to have a strong sense of self-esteem, rooted in our identity and religious belief. Otherwise, we may be inclined to look elsewhere for inspiration, and wind up disregarding the practical application of the commandments in our lives. We also need to nurture our belief and practice, and strengthen ourselves through routine and community, as well as a dependence on G-d in all things.

Additionally, we need to guard ourselves against low self-esteem, because it can give way to self-doubt. Ultimately, the nature of our worth does not rest upon our estimation of ourselves; rather, who we are in G-d’s eyes. If we seek to please Him, by following His will, then it is inconsequential when others view us disparagingly. Our sense of self should not be based upon other’s perceptions.

Each and every individual person is actually on their own unique path. Even like-minded people following the same path, have to walk that path alone, regardless of who is accompanying them. We each are accountable for our own lives, and responsible for the ways that we follow.

No one else can live our life for us. We must be content with who we are; and, if not, we should endeavor to excel in improving ourselves: “and to him that ordereth his way aright will I show the salvation of G-d” (Psalm 50:23, JPS). So, let us strive to overcome our lesser inclinations, for the sake of our greater good.

Redemptive Undertakings

The labyrinth of our lives has the potential to become so challenging to navigate, that we need to acknowledge that despite where we are in time, space, and the circumstances of our lives, we still may choose how to respond to any given situation or set of challenges. Additionally, I would contend that the circumstances of our lives are a reflection of our own perspective, attitudes, thoughts, speech, and actions, accumulated over time, and turned back upon us, so to speak, measure for measure.

We may not readily accept our circumstances as a product of our own existence over time on earth, and our interactions with self and others; yet, if we reflect in depth upon our existence, we may begin to see parallels, previously unnoticed, to the nature of our character, for example, how we treat others, is now how we are being treated. According to the will of the G-d, we reap what we sow. Middah k’neged middah – measure for mesure.

Otherwise, we may consider that the challenges, hurdles, and obstacles of our lives are placed there by a Benevolent G-d, Who ultimately has the best in mind for us, in regard to our personal and spiritual growth. Accordingly, one rule of thumb to adopt as a helpful reminder could be, that regardless of how we see ourselves having gotten into a certain “jam” in our lives, even if we are not to blame for having arrived there, we still can take responsibility for ourselves, in regard to how we respond. This is the juncture for spiritual growth, to make the right choice, by responding in a better manner than we might have in the past.

This ability to change over time, through opportunities that give us the chance to renew ourselves is key to character development. For, I am given this chance upon chance, everyday, for tikkun hanefesh (renewal of the soul) simply by the fact of my existence, granted to me each morning that I wake to a new day. The propensity each day to reclaim my past, and redeem the time is given to me by the Creator of all life. He is concerned for all of His creation, including myself, and every individual under the sun, even those who live without sunlight in the northern and southern hemisphere extremes, for part of the year.

Metaphorically, in our own lives there is light and darkness. Sometimes, we bring darkness into our lives through either inadvertent or (G-d forbid) intentional sins. Our sins will beget us, turning our lives into a reflection of negative versions of ourselves, that we are unable to defeat, unless we return to the origin of their development.

So, instead of fretting and running to a self-help book, we can examine our own conscience for the flaws that generate our negative perspective. Yet, our attitude is unlikely to shift on its own, through an act of will power. In most cases, our attitude is in place because of the underlying faults that taint our soul. Are we willing to do the work of self-transformation? This begins with awareness, and a deep reflection upon our individual existence.

Additionally, while our intuition is key to resolving challenges in our lives, and moving toward goals that we would like to establish for ourselves, how many of us realize the potential to receive our intuition from G-d? In fact, many of us may not already realize, that is precisely where our intuition may originate, when it is positive, helpful, and good for us and others.

Otherwise, if we attempt to attribute our intuition to ourselves, perhaps, we would have a difficult time finding the origin within us. This is seriously something to think about, as is the origin of our conscience. I imagine that many different views abound, as well as seemingly opposing viewpoints on the subject.

For myself, there is another inward revelation, scriptural in nature, that comes to mind, inasmuch that it’s written, that G-d implanted eternity within the hearts of mankind (Ecclesiastes). The nature of eternity is such that the place whereof we will spend eternity is based upon how we live our lives.

Yet, some would seek to subvert natural law, and attempt to have a continual existence via some other means, namely through A.I. Their aim is to bypass the divine route of perfecting ourselves, based upon the Great physician’s prescription for remedying our lives. Instead, they seek to download their “brain circuitry” via an artificial intelligence construction. This may sound like science fiction; however, it is the ultimate dream of many transhumanists.

Everyday, may those of us who are conscious of the irreplaceability of our souls, seek to employ the day well, for the sake of eternity, in acknowledgment that all G-d’s creation lead finite lives on earth; yet, man, embodied with a soul, has the potential to transcend this life through the path shown by His Maker. For G-d will judge us after we are resurrected according to His divine plan and grant us our due reward or condemnation. There is no cheating death, as the transhumanists envision for themselves. Rather, the sting of death has already been defeated through the righteousness of the Holy One, who offers us an eternal reward for our own righteousness.

Challenges Along the Way – Part 2

Years ago, as a seeker, I renewed my high school interest in Eastern Religion. This led me to books, such as Sidhartha, and the Dhammapada. I also read the Tibetan Book of the Dead, and a smorgasbord of others, inclusive of Zen Buddhism and neo-shamanism.

Yet, I only briefly mentioned my New Age past in a blogpost at Words Give Life, within the context of how I transcended that phase of my life. I transitioned to the Judaism of my upbringing through a book on Jewish mysticism by Gershom Sholem, called Trends in Jewish Mysticism; within its pages, I read about all of the concepts that I was familiar with from my eastern religious exploration, yet, in terms of Jewish belief and practice.

The Jewish version reached into my soul, and permeated my understanding even moreso than the eastern religious precepts. Rather than view these Jewish teachings as one more set of truths under the sun, I reclaimed them as my own. After all, even in partaking of an actual smorgasbord of food at a dinner party, restaurant or reception, one has to make a selection.

Interestingly enough, the Dalai Lama advocated in one of his book’s to follow one path; for himself, he was not concerned with pointing out that one path to others, rather, simply that instead of following many roads at once, within a syncretic blend of religion and spirituality, he was saying chose one, for the sake of integrity and a comprehensive understanding from a particular framework.

This is akin to an adage spoken by a great karate sensei, who recently passed away, “you can be a jack-of-all-trades or a master of one.” Some people in the martial arts cross train; however, to gain the skills learned from one martial art is to slowly acquire a more comprehensive understanding.

Perhaps, in religion it is the same; and, so that claim would discount the perennial philosophy and reductionism of any syncretic religious mish-mash of belief and practice, such as is proffered by the New Age Movement: to mix and match, according to one’s own particular practice that is individually formed and suited according to a subjective leaning toward whatever one is drawn.

For myself, this had only left me feeling incomplete, as well as, in retrospect, unable to transcend my own limited and disparate views. True religion has an objective quality that acknowledges a higher power, i.e., G-d above the individual, yet, also capable of being present with the individual. The confusion of the new age movement is to identify self with G-d, a concept that is untenable if exposed to rational critique. When I wear my yarmulke (small religious hat) on my head every day, this serves in part as a reminder of humility toward G-d Who is above me.

He is both transcendent as well as immanent according to the philosophy of Judaism. Yet, within the New Age Movement G-d is primarily viewed as immanent, which, theologically, tends to leave New Agers in a state of vacuous moral predicament, if there is not absolute divine authority to look toward for guidance, and a set of values delineating right from wrong. Of course, I should speak for myself, noting that I was not informed by the various beliefs and practices I had obtained, of any strong moral principles; although, I now follow a traditional religious path with a clear moral framework. With that said, I hope that I have not offended anyone; my aim is to educate, raise awareness, and share my own personal story if I can be of any avail to others.

Challenges Along the Way

How far has my belief and practice taken me already; and, what additions or modifications do I need to make, in order to gain a more effectual understanding of myself in relationship to G-d and His commandments? I am asking these questions of myself: however, you may also ask yourself these questions or some variation thereof. It is not uncommon to be concerned with applying a gauge to one’s spiritual practice, or religious path along the way; in fact, it is recommended.

For myself, there is both a spiritual as well as a religious component to my path. Unless both the spiritual aspects and the religious structure, each somehow will reach down into the core of my being and continue to permeate my life in a beneficial way, then I would need to step back and make an assessment of my efforts. Perseverance is key; and I recognize that sometimes the path can seem more barren than other times. Yet, this is also to be expected.

In the past few days, I have been exploring the concept of acedia, invariably described as listlessness, boredom, and sloth, to name a few of its “characteristics.” In reading about acedia, it seems that much of what I am experiencing has already been framed in words that explain the malady so much better than I ever could. Moreover, one of the remedies is summed up in one word: “perseverance.”

Within the early years of the monastic tradition, whereof acedia is referred to as a spiritual plague of sorts, the monks were mostly confined to their cells, except for communal prayer and meals. Manual labor had not yet been introduced into the daily regimen. Acedia would plague the soul of the monk, making confinement to one’s cell during the day almost unbearable; so, they were always admonished not to leave their cell, except, for communal activities.

I imagine that within the monastic tradition, a monk leaving his cell, would be akin to going off the derech (path), G-d forbid, within the framework of Judaism. I realize that this is a rough comparison; however, the basic risk is letting go of one’s focus on G-d, in pursuit of other cisterns – sources of pleasure, entertainment, or intellectual curiosity. Rather, it is a narrow road to Olam Haba (the World to Come), where eternity awaits the faithful.