renewal – Breathing Room

Seeking More than What Is

God is a very present help, when we recall Him to mind: shiveesee HaShem l’negdi tamid (I am ever mindful of the LORD’s presence). Without doing so, we are taking Him for granted, as if He is somehow present with us, despite our actual awareness of that presence, and that He is sanctioning everything that we are saying and doing, as long as it seems to be within our own set standards for ourselves. Yet, this is an egotistical stance, based upon pride. Rather, it is written, “Do not lean on your own understanding.” And, “seek the LORD’s presence,” for without it we are very limited in our capacity to cope with all the complexities in life.

As a family caregiver, my limitations have been apparent from the start. Yet, I have been learning from experience. Caring for a loved one often involves obstacles that are placed in the way of the care that we are attempting to give. Moreover, the acts of care may be received without gratitude, or sometimes rejected forthright. At times, flexibility allows for the care act to be accomplished at another time within the framework of its necessary time window. The point being that all genuine acts of giving can be counted as chesed shel emes, a true kindness regardless of how well it is received or not. So, whether appreciated or not, received or not received, the effort is not in vain. Even if it is met with harsh words, it still counts as a mitzvah (good deed). Because a true act of kindness is one that does not bring anything in return to the giver.

When needs are met, regardless of how they are received there is a sense of satisfaction on my part, and ultimately a sense of acceptance on my mother’s part after the fact. That is the fleeting moment of reciprocity that occurs on occasion, as well as when she is calm enough to hold hands with me. Sometimes, I do so, before she goes to sleep and when she is still sleeping in the morning. It is a sign of presence, simply focusing on “being there” for her, while setting aside all of the other tasks and unresolved issues. Then, there is the existential need to also be present for myself:

When that space opens up inside of me, emptied out of everything else, it is a still quiet place, yet, it is empty. Perhaps, most people do not even find this place within oneself, because we are too caught up in externals. For myself, I experienced this briefly when in a support group I decided not to talk about anything going on in my personal caregiver world; rather, I intended to focus on myself. At that point, I realized, that my “self” seemed vulnerable, and as if I never entered that part of me or forgot it entirely. This ties into the phenomenon, known amongst caregivers, as losing oneself in the midst of a role that demands full attention to another person, the caregiver’s “loved one,” in this case, my elderly mother who has vascular dementia and CHF.

What is this place within me? The Fertile Void. Like “the open moment,” it is a place of potential for something meaningful to occur. When I empty myself of preconceptions, as a caregiver I can slow down my pace and focus more on presence. In that moment of simply being present with my mother, aware of her presence, her breathe, an being it becomes a sacred moment. I can set my tasks aside while being present for my mother. And even though this should not be as challenging as I would think because I have task paralysis anyway, it is still challenging not to fall back into active mode while quietly spending time with my mother. In truth, it is only the major unresolved tasks, where I am hesitant before proceeding, and those can be set aside as well as the smaller day to day tasks. Each day brings its own requirements, and space and room to breathe is always a welcome moment away at any time during the day.

Reclaiming a Sense of Self

It’s been over a year and two months, since I’ve become my mother’s caregiver. I had the intent to do so, primarily to fulfill the mitzvah (commandment) to honor one’s parents, prior to my actually moving across the country to do so. Yet, when I heard from her doctor’s office that she fell and was on the floor overnight until her hired senior companion came in at 10:00 a.m., I knew it was time to make the shift.

I left my apartment behind me as well as my religious community. I spent most of my time during the week studying and writing. Over the weekend, when I attended services, at the synagogue is the only time I spent quality in-person time with others. All this would drastically change, beginning with my move to Florida, whereof I stayed with my mother at her Independent living apartment, covering the 12-5 p.m. shift and overnight. She had morning and evening aides, yet, my roles overlapped to some extent with both of those shifts.

My guiding mantra, regarding falls was “not on my watch.” Yet, my mother had a fall, and wound up in the hospital with four broken ribs. I was her patient advocate almost 24/7 for twenty-one days, interacting with doctors, nurses and aides. I’d never been that interactive to the extent that I was during that time. Then, I was also with her, while she was recovering in Rehab. That was less demanding, yet, still challenging for an introvert.

My mother’s second fall occurred toward Spring of the next year. Being a patient advocate in a hospital for my mother is so much more challenging than only being a caregiver. My mother was in Rehab for six weeks, whereof I was also with her most of the time, interacting with staff, etc. Toward the end of my mother’s stay in Rehab, we realized that she could not go back to Independent Living. SO, instead, we arranged for her to go into an assisted living facility.

Needless to say, as the most involved of three siblings, because I am the only one with the time and mobility to be present there for her, I arranged for the move out of her apartment. I singlehandedly packed all of her possessions. Uncannily, my favorite painting of my parents was scratched in several places during the move. My values were represented by this painting that had sentimental quality to it as well.

Here at the assisted living facility, I am involved with every aspect of her care, inasmuch that I am usually the second person assist. So, I have had very little time for myself. Moreover, as a caregiver, I became totally focused on her care. I lost a sense of self. My writing… my studies were abandoned. Only recently have I been somehow able to start reclaiming a “sense of self.” It’s like recovering my soul buried in the debris of fallout from receiving a crash experiential course in caregiving 101. Although, I think I am at the equivalent of a 500-level course by now.

Part of the neglect and subsequent loss of self had been the disappearance of identity markers for myself. Small things, that had been part of my routine prior to my life being disrupted for the sake of my mother, had been missing from my day to day week experience and the losses accumulate. Listening to music, a familiar environment, writing poems, posting blogs, studying Torah (not a small thing), all encompassed expressions of who I am and what I value in life. It’s like becoming a cipher without an identity or purpose except to serve one’s loved one. Those who have been or are currently caregivers will understand this.

The starting point for reclamation may not be simply going back to prior activities, hobbies and pastimes. It could be sorting out the essential from the nonessential, and adding anything new that would be in accord with one’s values. The key issue for caregivers is always the need to find the time for oneself in the midst of caregiving responsibilities. For myself, I am listening to music again; although, somewhat new, and more akin to background music, for the most part, without lyrics. Rather, calm, meditative music that stills the restless soul amongst the many challenges day and night. Also, case in point, by way of this blog and others, I have returned to blogging, although, my content has now shifted to the caregiving world.

Perhaps, more importantly, before embarking on a reclamation of identity, one needs to take some time to figure out who one is, despite the abandonment of self to the care of the loved one. I have been taking walks every morning to the ocean, before my mother’s morning preparation routine. Simply having time for oneself to rejuvenate provides the opportunity to be more present for the other. As I’ve heard from various sources in the caregiver world, we can’t pour into others’ lives from an empty cup.

Moreover, the other half of the coin is the subsequent loss of relating to my mother as she began to gradually decline to the point where she is now. The meaningful ways we spent time together are mostly diminished as is the person who she used to be. This is the travesty of vascular dementia upon the mind of a loved one. One must meet a loved one where she is, not where she once was. This is the lesson that I now need to learn in its singularity, as it encompasses most if not all interactions now. As for the loss of who my mother was, I will speak about this in more detail in another post.

For now, I will conclude by noting that without a foundation, a person can become unbalanced. The remedy is to return to the aspects of that foundation that can still be recovered. Otherwise, rebuilding that foundation one stone at a time, by keep adding upon the stones, cemented in place, to help one endure the rest of the struggle. I know for myself, that without God’s help, I would be in shambles by now.

Stuck in the Mud: Freedom from Negativity

“Between stimulus and response there is space. In that space is our power to choose our response. In our response lies our growth and Freedom.”

– Viktor Frankl

The dichotomy of freedom and responsibility is emphasized by Frankl, especially in regard to the dynamics of a person’s fatalistic entrenchment in the psychical factors of an individual’s life. The pressing issues that concern a person’s psyche have an impact on how that person approaches life.

If a person is stuck in fear, anger, anxiety or depression, this influences that person’s perspective, creating an automatic bias within one’s underlying emotional make-up. A “stuckness” in self-blame, guilt and regret colors the perception of a person’s thoughts and interpretation of immediate as well as past events; this can cause one’s future outlook to look bleak.

An effort must be made to shift a person’s thinking and perspective, so that the emotional muddiness can be cleared up, in order to permit a transition into a clearer perspective. This needs to be more than a “cognitive exercise.” A person consists of mind-body-spirit, and these three fundamental aspects of a human being need to be addressed, so that an effective remedy to one’s mental, physical, and spiritual ailments can be cured.

Bringing a person’s awareness into the present moment, for the sake of developing new responses to the challenges of life, can be of initial benefit to break up the concretized maladaptive ways of viewing oneself. Freedom of choice in the moment, to take responsibility for how one responds to any given situation is key to an essential existence as a human being.

Separation of the Waters

Day 2 (Genesis 1:6-8): The Waters of Strife & Division

On the second day, G-d spoke the firmament into existence. He separated between the waters beneath and above the firmament. This separation brought into actuality, the atmosphere of the earth, and the point where space begins. Although, Ramban contends that the separation was between the spiritual domain and the material existence of the Universe. This rendering would denote the difference between Heaven, in the sense of a spiritual realm, and earth, akin to malchus – where G-d’s Presence can be found by way of His quality of immanence.

Unfortunately, many today in the world, have no concept of the heavenly as a spiritual dimension, except to a vague degree, nor, are some able to see beyond the material, acknowledging the spiritual. This unfortunate state of affairs has given rise to greater materialism, as well as doctrines that promote the advance of materialism. Hence, we here an emphasis on equity, to the exclusion of divinity, human rights, instead of human responsibilities to both G-d and man. Ask not what is due to you; rather, ask what you can contribute to the betterment of the world, in tandem with G-d’s design and divine plan.

Furthermore, in regard to the separation of the waters, Rashi comments that this division symbolized strife; and, for this reason, the second day was not referred to as “good.” Therefore, a parallel can be drawn to the disvalue of strife, as opposed to the inherent value of unity. As applied to a modern day context, it can be understood that a separation between spiritual and material is problematic, in that both were meant to complement each other. The phrase, “heaven and earth” epitomizes this complemental relationship between the spiritual and material realms. To deny the spiritual realm in favor of the material leads to imbalance, and visa versa as well. The incorporation of the two leads to the fundamental aspects of our nature being acknowledged, so that harmony can prevail within and without.

Without this recognition of the two components of our being human, we will be left bereft of the purpose for which we were created. Our individual purpose in life must be guided by the soul, not dictated by the material demands and inclination of the body. The earth serves to remind us of the essence of the Creator; yet, if taken advantage of solely for the sake of the use of natural resources, we lose the sense of awe and wonder that is available to us while gazing on a sunset, or viewing majestic snow-capped mountains.

Separation of Light & Darkness

From the beginning of the creation of the world, G-d used His discernment, to separate the light from the darkness. This separation is a phenomenon that we may observe every day at dusk and dawn. The transition at twilight into nighttime, and at sunrise into daytime.

The Targum Neofiti emphasizes that G-d separated by word between light and darkness. We take the separation of light and darkness as a natural occurrence that seems effortless on the part of what most human beings refer to as nature.

Since there was no Biblical Hebrew word for nature, modern Hebrew uses the word Teva. The point that I would like to make is that the initial separation was not effortless, nor a natural phenomenon; rather, it was a principle of separation built into the fabric of Creation.

According to Rashi, because the light was good, it was not appropriate “that light and darkness should function together in a confused manner” (commentary on Genesis 1:4, sefaria.org). A parallel can be drawn to moral sphere, wherein the same rule may apply.

This tenet would caution us against the mixture of light and dark in our thinking, and how we approach the challenges in life; it may help decrease the confusion prevalent in society today. The current chaos of the world derives from the admixture of good and evil that permeates society. It is fueled by the flames of bitterness, animosity, and hostility.

Yet, the line of good and evil runs through the heart of every human (Solzhenitysn). This must be acknowledged by all decent people with a conscience in order to maintain a balanced perspective. The designation of people groups leads to an us and them mentality, as if the moral integrity of the in-group compels them to be sinless in their own eyes.

On the contrary, we must examine ourselves, all the moreso, in order to better challenge evil. In a world where the difference between good and evil is blurred we need the discernment that is able to separate light from darkness. “The words You inscribed give light” (Ps. 119:130, JPSN).

Furthermore, to attempt to justify evil by placing it within a context that is itself deceptive is a disavowal of the existence of objective good and evil. We approach the dystopic inverse mentioned by the prophet, wherein “good is called evil and evil is called good, darkness is changed into light and light is changed into darkness” (Isaiah 5:20).

Yet, the original light of Creation, created before the sun, stars, and moon were created was set aside for the righteous in the Messianic Era. This is G-d’s promise of utopia on earth, when Moshiach will reign from Jerusalem. No utopia that man attempts to create can deter the divine plan.

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.

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.

Loyalties Divided

Truthfulness, compassion, and forbearance are the trademark calling of the philosophy of Falun Gong, also know as Falun Dafa. Yet, the repressive CCP (Chinese Communist Party) regime seeks to suppress this revived version of the traditional religious and philosophical underpinnings of Chinese society. It is an affront to their intolerance of anything that runs counter to their methods of control, that are based on fear, distrust, and hatred.

During the Maoist revolution of the 1960’s Mao’s cultural revolution waged war against what was referred to as the Four Olds: Old Ideas, Old Culture, Old Customs, Old Habits. Unfortunately, 5,000 years of Chinese ethical belief and culture was destroyed virtually overnight. In place of their cultural relics, Mao’s image in photographs, painting, and statues appeared everywhere. He became a demigod, as a result of crushing all other means to seek deity.

The vision of Karl Marx that fueled the fires of both Chinese and Russian Communism is ultimately one that can be characterized as entropic, that is to say, leading toward entropy. Yet, it is not a passive dissolution of the status quo; rather, a revolutionary enactment of overthrowing everything that previously existed, in order to start anew, transferring power, in an abrupt manner to the state.

Incidentally, the reason that the Marxist cultural revolution transforming this country is not ostensibly recognized as such is because of its implementation that focused on societal change by undermining society by gaining access within its institutions. Additionally, Rod Dreher delineates between hard totalitarianism, such as in the former Soviet Union with its system of Gulags, and soft-totalitarianism, that can be construed as a form of digital Marxism wherein people are canceled, lose benefits, reputations, and jobs. China currently has such a system, via the social credit scoring technology to control its citizens, in additions to its still extant version of hard totalitarianism.

On a moral level, the philosophy of Marxism via the Woke movement will be devastating to society, running counter to its claims of promoting social justice. One key point may be mentioned, in light of cancel culture, as follows: Judeo-Christian belief promotes forgiveness, as do other major world religions; yet, Marxism teaches unforgiveness. It does not permit a place for forgiveness; rather, it views its targets as “irredeemable.”

Within the overall framework of this cultural revolution in America, how can we relegate the issues to politics, and exclude the value of our faith in entering the discussion? This revolution of culture is changing the morals of society; therefore, it is less of a political framework than an underlying grounds for change in the moral sphere of society.

To not enter into an awareness of what is happening, nor give voice to our values, is to cede to the Marxist element of this cultural revolution. If religion is supposed to inform every area of our lives, than “politics” cannot be separated from our belief and practice. Our political views need to be informed by our religion, ethics, and values, not the other way around.

Forgetting our humanity, we are being led down a road of destruction that will divide the country into categories, similar to those established within the Maoist Revolution. Consider how the basic premise of the Woke Movement divides the populace into two basic categories of the oppressed and the oppressor. This is revolutionary language, meant to undermine the establishment, values, and foundations of this country. It is traceable back to the 1960’s and earlier in history, as will be further explained in this essay.

Freedom entails responsibility, direction, and motivation toward a value, that has import on both the lives of individuals and a society as whole. First of all, inner freedom, wherein we have the capacity to transcend our temperament, especially if inclined toward criticism, and judgmental attitudes. If we do not control our temperaments, then our temperaments will control us, leading toward agitation, and social unrest. If we give reign to our inner angst, then “cancel culture,” in all of its despotism, will continue to wreak havoc, because it “feels” like the natural way to vent our anger.

The intolerant stance toward members of society who are called out for their past and present sins is in direct philosophical opposition to the tenets of Judeo-Christian belief and other religions that place value in the ability, no, the necessity to forgive those who have wronged us, slighted our ego, or trampled upon our feelings. In the case of a proper attitude promoted by Judeo-Christian belief toward those who think differently than us, we are to enter into civil discourse with those who hold other opinions. And even if we agree to disagree, to still hold no grudge, resentment or hatred toward them.

The ideologues fueling the fire of the woke movement are directly opposed to compendium of morality, promoted by religious values. A parallel can be made to the members of Falun Gong who are persecuted in China, so too, anyone who exhibits traditional, moral and religious values is being silenced, censured, and cancelled.

Yet, there is one important difference to note within the framework of this comparison. For the CCP, it is only following up on what the Maoist revolution began in the 1960’s. Yet, In America, we are only at the beginning of a Marxist revolution that has come to fruition after the long march toward socialism through the institutions that began in the 1960’s with the New Left.

Intellectuals from the Frankfort School, established in Germany in 1929, who sought to continue their neo-Marxist agenda, escaped the Nazi regime in Germany by relocating in America at Columbia University, under the protective cloud of the New School of Social Research. Eventually, the teaching that they brought with them influenced a generation already ripe with revolutionary foment. Marxist intellectuals like Herbert Marcusse, Saul Alinsky, and Antonio Gramsci galvanized the 1960’s New Left. Antonio Gramsci, in particular, advocated infiltrating the institutions to transform society from within its various structures.

The legacy of the 1960’s as a whole can be encapsulated in the performance of the Jimmie Hendrix version of the Star-Spangled Banner. The same disdain for America, authority, and religion is being furthered in the educational system, as is symbolized in the discordant, loud, and raucous notes of his electric guitar.

Where is the moral compass of this country? At this point, since the decline of the nation, it’s trajectory toward a valueless morass, sponsored by a socialist upheaval will in all likelihood continue, the question needs to be reframed for the individual. I think that is still sincerely more important to seek the renewal of souls, who may be lost in the confusion of a country that is torn asunder by many elements, competing for the attention, loyalty, and devotion of the populace. When G-d has been left out of the equation, cancelled from the public exchange of ideas, and left out of the overall culture of a country, then people will seek some other “god” to fill that void, that we all have inside of us.

….

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.