soul – Breathing Room

Caregiving 101 – In the Image of G-d

According to Chat GPT: (with specific reference to dementia):

How can I see past the suffering of my mother to the person created in the image of G-d?

That’s one of the most sacred and difficult questions a child can ask while caregiving. When a loved one’s suffering—especially from something like dementia—seems to eclipse who they were, it takes deep spiritual work to still see the divine image shining beneath the illness.

Here are some gentle pathways from Jewish and contemplative perspectives that may help you see past the suffering and reconnect to her essence:

**1. Remember: the Tzelem Elohim never fades.**

Jewish thought teaches that every person is created b’tzelem Elohim—in the image of G-d. This image is not the personality, memory, or even moral behavior. It is the being itself, the divine imprint that is unaltered by sickness or age.

Even when the mind forgets, the soul remembers.

When you look at your mother, try silently saying:

“This is a soul, still radiant, still beloved, still whole before G-d.”
Let your gaze soften, as if you are looking not at her suffering, but through it—toward the eternal spark that illness cannot touch.

2. Distinguish between her soul and her symptoms.

The frustration, agitation, or confusion you see are not “her”—they are the distortions of disease acting upon her brain.
Try gently naming this difference to yourself:

“This confusion is not my mother. My mother is still here, hidden behind it.”
This shift allows compassion to flow where anger or despair might have been.

3. Seek the sacred in small moments.

The divine image may appear not in grand recognition, but in fleeting gestures—a faint smile, a touch of the hand, a sigh, a flicker of eye contact.
Each of these is a whisper of her neshamah reaching out.
Let these moments be your prayer beads—count them, bless them.

4. See your caregiving as a mirror of G-d’s mercy.

In Jewish mysticism, to care for the frail is to become a vessel for Rachamim, Divine Compassion. You are doing avodah—sacred service—each time you bathe, feed, soothe, or comfort her.

The Shechinah, the indwelling Presence, is said to rest with the suffering.
By being with her, you are, in a real sense, dwelling with the Shechinah.

5. Practice a contemplative prayer of seeing.

When you approach her, take a deep breath and inwardly say:

“Ruach Elohim chayavah b’kirbah” — The Spirit of God lives within her.
Let this phrase settle your heart before every encounter.
It re-trains the mind to look for what is alive, not what is lost.

6. Tend to your own soul’s sight.

Seeing holiness through suffering requires rest and renewal. Prayer, nature, music, journaling, or studying Torah can help cleanse the “lens” of your heart so you can see her more clearly.

Your compassion will deepen when your own soul is nourished.

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.

Spiritual Malaise

The Greater Crisis of Spiritual Malaise

The insistence of the people to build a golden calf led to idolatry, inclusive of the revelry that accompanied that idolatrous form of worship; yet, the greater crisis was the spiritual malaise that brought on the unrest in the first place; it is this underlying cause that may serve as an entry point for our understanding. Moreover, we should be able to relate more to the spiritual malaise, than the actual act of idolatry. For, rarely does the general population of Westerners worship actual idols, except within the New Age Movement, as well as certain Eastern religious traditions tailored towards the Western Mind.

Yet, G-d would like us to discern what is within our hearts. Whether or not we keep the L-RD in mind throughout the day is of great significance to our walk with the Him. Yet, if we grow restless and impatient like the Children of Israel, in their expectation of Moses to return from his forty-day retreat on Sinai, then we may seek other means of assuring ourselves that we have some kind of connection to the divine. This is the beginning of spiritual malaise, a turning away from our belief in G-d.

As a result of this recognition, we should examine our own conscience in order to determine whatever obstacles we may have placed between us and G-d. These obstacles, whether abstract ideas, or something more concrete like money, sports, or a favorite sitcom may inadvertently serve us as modern day idols, capable of preventing us from fully focusing on G-d.

At Sinai, when Moses did not immediately return from atop the mountain on the fortieth day, as the people had calculated, they began to panic as a result of their growing impatience and insecurity. Without Moses, they grew distressed, because he was not only their leader, he was also their intermediary between themselves and G-d. So, they sought to replace him with a new intermediary, a golden calf that served as a tangible representation of G-d. As much as Moses represented G-d, and spoke on His behalf, the people now demanded a “god” as a concrete form to better fixate their minds upon, even though they had already been given the commandment, not to make any images.

In our own lives, we need to lift ourselves up above the fascination of this world, inclusive of all its glamour, and the sparkle in front of our eyes that we gravitate towards, instead of seeking G-d within our hearts. We would do well to spend more quiet time, disengaged from the screen, as well as other electronic devices, in order to disconnect from externals, and reconnect with our main Power Source. The Creator of all that we might hold in esteem, should be given more reverence than manmade technological wonders.

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Existential Realities – page 2

Service to G-d and observance of His commandments does not occur in a vacuum. Neither does the overall experience, of all that we define as constituting our “life.” Thus, service to G-d needs to happen in actuality; service goes beyond faith – it is faith in action.

Moreover, without clear social or vocational moorings, and a place in community, Torah observance can become abstract, in terms of only being limited to study, without an actual arena to put one’s values into practice. For, it is only in actuality that one’s values actually take root in one’s character. (I am speaking from my own limited experience).

To put this into other words, “no man is an island;” that is to say, that human beings are relational beings, and the Ten Commandments make it clear that our relationship and responsibilities are to both G-d and man. The first five commandments relate to G-d, and the second set of five commandments have to do with societal laws.

For myself, as an introvert bordering on a recluse, especially since the onset of the pandemic, I do not often have the opportunity to be put to the test in regard to the values that I express in my writing. Furthermore, recently on a seven-week extended journey to the East Coast, it seems that I fell short of the mark on various occasions, whereof I did not exemplify the values that I would otherwise claim as my own.

This became a greatly humbling experience, in recognizing that there was a disconnect between what I studied and wrote about (based mostly on the Biblical principles of my faith), and the actual attempt to demonstrate those values in real life. So, now, I’m back to the drawing board, well, the keyboard and computer screen, admitting my human frailties.

For the religious, the faithful, and the pious, our character is only tested in the real world, outside the pages of Torah, the narratives of the Patriarchs, and the message of the prophets. Yet, we hope to carry their words with us, and one day to have these teachings engraved upon our hearts. Until then, we should pray for that realization, wherein we will be able to take the G-d inspired words of kitvei kodesh (holy scripture) to heart.

Existential Realities – page 1

“G-d speaks in different ways, and we don’t always recognize his voice. Sometimes in the night, he uses terrifying dreams, to give us warning. G-d does this to make us turn from sin and pride and protect us from being swept away to the world of the dead.” – Job 33:14-18, CEV

One seemingly unbearable consequence of isolation is its potential to reveal hidden truths about oneself. Thus, on the eve of my tenth day of quarantine for Covid, last November, I entered a state of “existential dread.” I was faced with all of the unpleasant things about myself that would surface on occasion in my life, and then submerge below my conscious awareness again.

There was no respite, until a divine intervention brought about relief around 3:00 a.m. that morning. Yet, the issue at a hand was not the stark realities that each of those unresolved issues portended; rather, what those concerns pointed toward, namely, a feeling of meaningless in my life, despite my faith, that almost always serves as a buttress between a positive outlook and encroaching negativity.

It was as if a sense of meaningless permeated my entire being, while consolation in my religious belief and practice seemed to be in limbo at that time. Within the framework of existential psychology, “meaninglessness” is one of the four universal issues that people face in their lives to a greater or lesser degree. Yet, as I mentioned, meaninglessness is usually buffered by my faith.

I believe that meaning and purpose in life is derived from the Biblical creation narrative, regarding the dual role of mankind in regard to Gan Eden, “to work it and guard it.” Upon a closer reading of the original Hebrew, the injunction may be rendered as “to serve and to observe;” in other words, to serve G-d, and observe His commandments.

To this day, I still accept this injunction as axiomatic to my faith, as well as a universal given, noting the authority of the Bible. This has always been enough for me, ever since I became observant, within the context of my belief and practice: yet, an individual purpose in life, one that is uniquely my own, must be drawn out from this dual raison d’etre. Perhaps, the sum total of everyday tasks that constitute its fulfillment is not enough to substantiate that reason. There must be a more in-depth inculcation of this reason for being.

The issue hand, revealed to me by the emptiness of that night was the following: gnawing questions of my life in comparison to others, whose lives are successful by modern or worldly standards, stood out in stark relief, against my own, even though I had always dismissed the comparisons. Yet, this time I could not deny how I felt – bereft of a trajectory.

Even so, my sense of relief arrived before dawn, when I was shown that correspondence with others about these issues would somehow bring me renewal. At that point, a wave of peace swept over me. Now, it is up to me to set aside the rumination of these concerns, and simply follow the prescriptive remedy given to me from a divine source.

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.

Partake of the Blessings

“So shall they put My name upon the children of Israel, and I will bless them. – Numbers 6:27, JPS 1917 Tanach

The kohanim served as conduits, inasmuch that the actual blessing flowed from G-d through them, unto the recipients of that blessing, the congregation of Israel. Into their lives, this blessing extended, guaranteed through G-d’s benevolence, and maintenance, so to speak, of that blessing, for only He has the wherewithal to carry out the effectual materialization of that blessing. Whereas man is limited, G-d is unlimited in regard to what He is able to accomplish for us in this world and the next. Where in your life does G-d’s blessing prevail? Where in your life is G-d’s blessings needed most?