self improvement – Breathing Room

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.

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).

Awe, Reverence & Solitude

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).

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.

Life’s Illusions

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.

How to be a Good Person

THE DIFFERENCE BETWEEN VIRTUE SIGNALLING AND ACTUAL VIRTUE —Tap here for video

The promotion of virtue within a human being is the original idea of changing oneself on the inside, in order to become a better human being. This type of virtue acquisition is ensconced within the tomes of religious libraries, and the shelves of classical antiquity that are becoming more like tombs, in the face of a redefining of virtue. If virtue-signalling continues to replace actual virtue in the minds of this generation, then all virtue will eventually be lost.

Virtue as defined by religion and classical works of antiquity is a moral compass formed by character development that takes place within the human soul. Discernment, courage, self-control, and a sense of fairness are some of the main virtues of classical antiquity. Patience, kindness, humility, and compassion are a few of the virtues found amongst the world’s religions. Doing unto others as you would like to have done to yourself is a key adage meant to foster consideration to others. And, loving your fellow person as yourself exceeds the limitations that are inherent from a sense of egoism.

Yet, the trendy virtue-signalling of more recent years is based upon a set of pseudo-values that lack the countermeasures to put a rein on one’s own negative character traits. In fact, it is entirely possible to fall prey to virtue-signalling, without becoming virtuous at all. If we are considerate, then we should be considerate to all. We should not only be concerned for specific “oppressed” groups within the framework of identity politics; rather, also, for those who are labeled “oppressors.”

By labeling, categorizing, and placing into good groups and bad groups, we are overlooking the uniqueness and individuality of each, and every person categorized. “The line separating good and evil passes not through states, nor between classes, nor between political parties either — but right through every human heart — and through all human hearts.” (Aleksandr Solzhenitsyn).

Thus, every individual has a fine line within themselves, wherein both hate and love, compassion and intolerance exist. We should compel ourselves to demonstrate love toward all human being, rather than love some and hate others. Also, in regard to compassion for all, instead of compassion for some, and intolerance for others.

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.

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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.