personal development – The Tree of Life

The Mindful Moment

What prevents you from experiencing each moment of your life more fully? Consider that every moment has the potential to reveal a rich connection to ourselves, beyond what we perform by default in a rote manner. By rote, I mean any activity performed unthinkingly, on automatic, without giving deliberate attention to that activity. For instance, I noticed that I often rush through a beracha over food, skipping the first part, wherein HaShem is acknowledged, and going right to the individual ending such as borei pri haEtz or borei pri haAdamah. Why? It is because of what I refer to as “background anxiety.” This is the kind of anxiety that remains, for the most part, unnoticed. Otherwise, it is part and parcel of being caught up in the momentum of a hectic pace.

What is necessary, from a psychological standpoint is to shift from the automatic mind to the conscious mind. These two modes of thinking depict the difference between running on automatic, in reaction mode to responding to the moments we encounter in life, without letting our emotions rule. This is important, to have an awareness of what state of mind we are in, and once we become aware of moving unthinkingly through a task or moment in time, to interrupt the reactive brain and shift into a more conscious and mindful state of mind. This can be done as simply as pausing, taking a deep breath, and slowing down, to focus more in the moment.

Mesillas Yesharim (Path of the Just) teaches that awareness is a necessary component of spiritual growth. Everything starts with awareness and conscious choice. We do not want to live mindless lives. Yet, the more aware I become of my ways, the more I realize that I often do not move through life in a deliberate, conscious way. Rather, I speak without thinking, repeat talking points without evaluating them, and react emotionally, without restraint. Changing habitual patterns of behavior is challenging; yet, it is possible, with continual effort. So, stop, pause, and reflect enough to focus on your inner state, while tuning out any distractions. Incorporate this practice into your life for the best results.

Habitual Patterns, Eternal endeavors

Moving Past the Comfort Zone, One Step at a Time

The one who makes the extra effort to improve himself, by going beyond his or her established norm is doing well. In order to break a habit or move past one’s “comfort zone,” that first step is required. For example, in regard to breaking a habit, in the moment, one must change his mind, about continuing with whatever his compulsory drive is about to compel him to do.

In the case of moving out of one’s comfort zone, it is important to go the extra mile. So, to move forward, instead of settling for less than one’s potential is admirable. This effort is necessary, in order to serve God, according to our derech (path), for, we should not remain complacent (Likutei Amarim, end of chapter 15).

Taking that extra step towards freedom from the clutches of a negative habit, or compelling oneself to do even better in regard to a positive routine is what will bring us closer to the ideal person that we envision for ourselves.

In order to change the trajectory of a negative inclination, that if followed, would have only kept us in negativity, one must believe it is possible to succeed. Spiritual growth is not any different, theoretically, than efforts at discipline in regard to an exercise routine for the body. One more push up, every once in a while or an extra sit-up or two, proves to ourself that we have the potential to do more, if we set our minds to it.

This can also be understood in the realm of character development. For example, we may contribute to the benefit and welfare of others in some particular manner, such as giving a quarter to the nice lady on the corner, everyday, as we walk to the coffeeshop; yet, what about, stopping and saying “hi,” or simply, “G-d bless you.” These little extras add to the mitzvah. This same understanding of increasing the quality of good deed can be applied to other mitzvoth as well.

I am not talking about pushing oneself, as if one is not doing enough already; rather, to grow in a steady manner, as we see feasible for ourselves, and are inspired to do so. It is not necessarily about reaching the next level or rung on the ladder; rather, about meeting the moment with the effort that will prove our ability to pass a test with flying colors, like a ship returning from the battle.

Our battle is between our lesser inclination to remain static, and our higher inclination to improve ourselves, one embellishment at a time, beautifying the mitzvoth (good deeds) of our lives. For myself , I am learning how to focus more on the present moment rather than the incessant struggle to achieve for myself greater and greater spiritual status in my own eyes. So, it appears to be more about the journey, than the destination. These efforts will be granted a reward both in this life and Olam Haba (the World-to-Come).

Holy Discomfort

If the animal soul is neglected, as required to follow the pursuits of the godly soul, how will this affect the psyche? The soul may be nourished by the righteousness that ensues on the derech (path), when it applies itself to study and prayer. Yet, the resistance from the animal soul may manifest in unpleasant feelings, because it is being deprived of its way upon the person. So, there is the soul, with all of its attributes, divided into the godly soul, and animal soul. Yet, these two are part of the whole. Therefore, both affect the person, within the framework of mind, body, and spirt.

In a sense, the distaste that the animal soul has for things spiritual may show up as negative emotions, that wear upon the person. Is this a sign that something is wrong with the person? On the contrary, it is like the feelings and discomfort we have when fasting on Yom Kippur. We are fasting for the sake of our soul; yet, the accompanying unpleasantness of the fast are a sign that it is working, like purifying us from the dross, until we are refined.

So even that well know adage from the secular world of exercise applies: no pain, no gain. If G-d made all things holy, wholly pleasant to the soul, without any resistance from the yetzer hara (stemming from the animal soul), then it would be easy to do good, and what reward could there be for that? Rather, because of the challenges and difficulties that oppose our endeavors to follow the path of righteousness, we are rewarded, both in this life, and the World to Come.

Discernment Avails the Wayward Soul

motzei Shabbos: parasha Shoftim 5783

“Judges and officers shalt thou make thee in all thy gates, which the L-RD thy G-d giveth thee, tribe by tribe; and they shall judge the people with righteous judgment…justice, justice shalt thou follow, that thou mayest live” – Deuteronomy 16:18-20, JPS 1917 Tanach

“Whatsoever thy hand attaineth to do by thy strength, that do; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest.” – Ecclesiastes 9:10, JPS

According to Mei HaShiloach, it is important to emphasize the last phrase of this passage, “… so that you may live.” He explains that the Zohar connects this passage to a verse from Ecclesiastes, that notes how we are only able to do mitzvoth, and acquire knowledge & wisdom in this life” (Ecclesiastes 9:10). Therefore, whatever is done with mishpat, literally, judgment, as well as discernment, awareness and mindfulness will remain with us, “so that we may live.”

That is to say everything done with mishpat will continue to be part of us, and on our record for the good in the Book of Life. Yet, whatever is not done in judgment, dissipates, hinted at by the latter part of the verse, as the Meir Shiloach explains, if done with mishpat, our good deeds will not descend into Sheol. To have a good sense of discernment, means to know what is permitted and what is forbidden to us. In our lives, discernment is more important than our feelings.

We must measure our actions using discernment, in order to determine whether or not to act upon our feelings. In general, Chassidism teaches not to act upon one’s feelings. The mind must rule the heart. The Meir HaShiloach goes on to explain that the gateways of our soul, as inferred from the beginning of the Torah verse, need to be guarded. The inappropriate desires of the heart cannot influence the soul, if exercised in discernment. May H’Shem guard us against the influences that arise from the heart, especially as a result to exposure to the current social milieu.*

*based on Mei HaShiloach; translated and edited by J. Hershy Worth

Mishnah Insights: Spiritual Cleanliness

Mishnah Daily Study: Berachos 3:4-5

In regard to prayer and study, in that order, to what extent is spiritual purity required? The Mishnah addresses this question in specific terms, while I will attempt to draw a broader perspective. Various views range from distancing oneself from prayer and study, until one has become spiritually cleansed (through immersion in water), thus freeing his conscience from guilt, versus permitting oneself to engage in prayer and study in a less direct manner, such as forming the words of prayer in one’s mind, and studying without reading aloud, even before immersion.

I ask myself, what is the concern at hand, in regard to engaging in prayer or study, with unclean hands (see Psalm 24:4)? Perhaps, because G-d is a consuming fire, as is mentioned elsewhere, so that if we approach Him in a condition less than pure, or a state of mind that is not reconciled to Him, we risk the occurrence of having our soul singed. Thus, approaching G-d in an unworthy manner, could have the effect of bringing judgment upon ourselves (G-d forbid).

Moreover, both prayer and study require concentration; so, so the soul needs to be recollected, in order to engage in these meaningful spiritual activities. This is not to say, that we can not approach G-d in our unworthiness, and ask Him to cleanse us. Rather, the traditional times of prayer and study that we are accustomed to would be diminished in their effectiveness, if we are still wallowing in the dirt of our aveiros (transgressions).

In the time of King Solomon, a large vessel made of brass, described as a “molten sea” was placed on twelve oxen, also cast of brass, placed in proximity to the entrance of the Beis HaMikdash or Temple. The waters contained therein were for purification. Before we enter into dialogue with G-d, we need to cleanse our hearts through teshuvah (repentance).