values – Page 2 – Breathing Room

Overcoming Divisiveness – Part 1

Active Listening and Mutual Acceptance:

I think that some people are clearly looking for solutions to the world’s problems, and may feel that if the view that they have accepted as the solution is not accepted by others, then the fruition of that solution into actuality is being threatened. It’s as if the enactment of their world view, that they have staked a claim upon as necessary for a better society, is a view desperately clung to as a panacea for the world. It is not so much their own certitude in regard to their particular view, rather their allegiance toward that worldview as the only credible solution for the evils of the world. As such, it may become implausible for them to even attempt to consider how anyone else could object; and, therefore their only recourse is to shut down the other, or for themselves to exit the conversation, while condemning the other. Apparently, civil discourse is not an option when emotions run high, and devotion to a cause is intractable.

As a result of this political, social, and moral climate, another question is being asked, based on the assumption that people in general need to stand together in some kind of unity with each other, or at the very least, acceptance of each other’s viewpoints. After all, isn’t that what the term, diversity originally meant? Yet, amongst the left, and those who support the Woke Ideology there can be no room for error in their presuppositions about the world as seen through the Marxist lens of power dynamics. So, how can the ordinary person better learn to communicate with one’s fellow person? How can we allow for the diversity of opinion celebrated in an actual democracy? Moreover, what has happened to the marketplace of ideas in this country?

Consider that there must be a mutual receptivity to what the other has to say, and those words need to be spoken in a nonassertive way, without putting oneself or one’s ideas upon a pedestal. Additionally, both must be active listeners as well as effective communicators, giving ample time and space to the other to express his or her viewpoints before responding. Additionally, if individuals stand upon their own belief system, in recognition that first and foremost they must be the ones to enact it in their own personal lives, then maybe there would be less of an impetus for others to also have to accept the same worldview. Finally, to act out of humility, knowing that one’s viewpoints might not necessarily lead toward the ideal sense of society that one would hope to see; and, be open to exploring other possibilities.

Yet, the main reason why the marketplace of ideas has been shut down is because of the rise of cancel culture in mainstream society. This “strategy,” if you will, for getting one’s way in a heated debate began over ten years ago on university campuses. It was used so much as a tool of the left, that even in universities at that time, many students as well as teachers with conservative viewpoints withheld their views in order to escape being dragged out into the limelight of public discourse where they could be intimidated. Perhaps, today, the intransigence of one’s position as the only defense against others with different views only contributes to the invective.

So, it may not be about changing others per se; rather, simply to start by challenging the stance of others who feel a need to be overly assertive about their viewpoints, asking why they feel threatened by those with different views. And, if some is open to sincere dialogue, then to raise that possibility as a means of restoring a sense of civil discourse. Yet, as for the ideologues who are not interested in entertaining any other set of ideas, how can someone unwilling to discourse with another be approached? The strength of one’s position compels that person to see his or view as the correct one, and to be adamant to the point of refusal to hear anyone else’s view. This intransigence is a roadblock that cannot be crossed, except if that person realizes through personal insight, the nature of his position, and the need to transform one’s viewpoints. (Stay tuned for Part 2).

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.

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?

Soul Renewal

For anyone who has an ideal set of values, and hopefully that includes you, dear reader, there may still be a disconnect between the intellect and the heart (hopefully, that does not include you). Yet, if so, that disconnect could lead to a disparity between a person’s sense of the ideal, and what is the actuality in his of her life. One way to make a conscious change for self-improvement has to do with the arena of tikkun hanefesh (renewal of the soul). The initial effort of renewal depends upon the careful observation of thought, speech and behavior over time, in order to review, discern, and make any necessary changes. On a more comprehensive scale, we can transcend our own negativity, failures, and broken dreams, by focusing on inner change.

Moreover, based upon our realization that we are not fully independent beings, that we have a connection to the divine; we may seek a connection to G-d, because that connection is inherent in the makeup of our being. For, we are created imatatio dei, in the image of G-d. In order to live up to His image, we need to find ways to express our imitation of Him. Within Judeo-Christian belief, this is done by adhering to the divine guidance given through scripture. Thus, we may transition from being subject to our fallen nature, by striving for righteousness in our lives, based on the expectations of G-d.

“Saith the L-RD, I will put My law in their inward parts, and in their heart will I write it; and I will be their God, and they shall be My people.”

– Jeremiah 31:33, JPS 1917 Tanach

Soul Journey

“‘Clear ye in the wilderness the way of the L-RD.”

– Isaiah 40:3, JPS 1985 Tanach

Our ways must approach the ways of G-d. If we are intent on acknowledging that “His ways are higher than our ways” (Isaiah 55:9), then we should feel inclined to make an effort in our lives to “make straight the way of the L-rd.” What would this look like for you in your life? What are the steppingstones required to reach the goals that you might envision for yourself? If we conform to the image of G-d, based upon His expectations of us, and the hope that He will mold us, then we are on our way, and He will “pave the way into eternity.”

“This world is like a vestibule before the world to come; prepare yourself in the vestibule, so that you may enter the banqueting-hall.”

– Pirkei Avot 4:16, sefaria.org