Posts Tagged: mindfulness
Part of my daily practice includes a fragment of a teaching from the Piaseczner Rebbe, Kalonymus Kalman Shapira. He instructed his students to work with Psalm 86:11: “Teach me, YHVH, your way that I may walk in your truth. Unify my heart to revere your name.” He taught a particular melody for the verse which I learned from Rabbi Nehemia Polen. I chant it to myself at the end of my meditation and before my prayer.
When I began working with this verse, I was struck by the goal of learning to revere God’s name. I am not typically drawn to yirah, the particular combination of fear and awe that is the mainstay of so much “Old Testament” religion. Jewish spiritual masters focus on both love and reverence as the twin hallmarks of devotion and in this day and age, don’t we need more love? Don’t we have enough fear?
And yet, this verse calls to me. It is becoming a more and more compelling instruction in humility which opens the possibility of living my life in attunement to something much beyond myself that also includes myself. And it turns out that yirah is the key.
Here is how I am working with the verse as an intention for my day. When I say, “Teach me your way that I may walk in your truth,” I remind myself that there are so many ways to go through the day before me. I will doubtlessly encounter all kinds of people; I will probably be annoyed at some point; I hopefully will experience a little connection. However, no matter what greets me, the one thing I can be sure of is that some spark of Divinity will be present in it. Whether I see it or not is up to me. I place myself in the position of the student: teach me, God, to go through my day seeing you in everything I encounter. I don’t really know how to do this. But if I see you, maybe I will respond more wisely and appropriately.
“Unify my heart to revere your name.” This part of the verse gives me the chance to bring a little compassion to the fragmentation of my own heart, all its distractions, its insecurities, the fragile ego that always wants more love, more affirmation. And then it reminds me that the greatness in the world is not my ego after all. It is that life force in everything, that flows in me and through me and which I seek to serve. When I can remember that, my life takes on its greatest meaning.
To me, this whole practice is a practice of humility, of remembering that the value of my day is not whether it was a “good” day or not, or whether pleasant things happened to me. The value of my day is in how I learn to see the teeming network of life that I am a part of, that I contribute to and am impacted by. Yirah, fear and awe, opens to ahavah, flowing love. I am ready for my day.
There are times when joy is an act of resistance.
I have to remind myself of that occasionally. On these days when there is so little daylight, when the headlines are so dire, when my beloved home state of California has been engulfed in flames, joy can feel like an effort that is just too heavy.
Sometimes joy is characterized as wimpy or self-indulgent. It is seen as being something private or even selfish, with little or no bearing on the larger community. But part of what we come to know experientially through our practice is how interconnected things are. Through contemplatives practices I come to see how much my inner experience is shaped by the expectations and habits of the world around us and how I contribute in seen and unseen ways back into the expectations and habits of the world.
So when fear, greed or anger are dominant around me, I often experience those unpleasant emotions more readily. And when I experience these things – and even more so when I act upon them – I add more fear, greed or anger back into the system.
Alternatively, when joy, generosity or gratitude are dominant around us, I can experience those emotions more readily. When I act upon them, I can strengthen those middot in the larger culture. Our joy is so much more than our own small story. It is an expansive energy that reaches out with a light heart towards connection, forgiveness and possibilities. Real joy can be contagious and ripple outward.
That’s why joy can be an act of resistance. Cultivating a joyful heart can be a way of saying no to fear, greed and anger. It can defy the diminishing light, both real and figurative. It can clear away the space for an opening, for newness, for real delight.
In the Talmud, the House of Hillel disagreed with the House of Shammai as to why we light Hanukkah candles. Shammai’s version was more reliably grounded in the historical record, but Hillel’s argument was simple: Adding more light adds more holiness. My experience over Hanukkah showed that Hillel had it right. The growing light, night to night, lifted my heart. I felt my joy growing too from its hidden holy source. It is not so easily extinguished, after all. And that is a true blessing.
Photo Credit: Huffington Post
My husband and I are almost finished with a course that is preparing us to be foster parents. Neither one of us has parented before and we are eagerly learning the theories that will hopefully help us once we have been certified and can bring children into our home.
For example, we know that children who have been removed from their families of origin carry with them various levels of trauma. Traumatic experiences are written on our bodies and expressed through them, even in the youngest children. The destructive behaviors that foster children sometimes exhibit often stem from rage or grief. Our teacher emphasizes that in children behaviors are indicators of feelings, and it is part of our role (and our privilege) as the caregivers to them to help children name the difficult feelings and try to find other, more wholesome ways of express those feelings.
Of course, this is not just true of traumatized children. We all carry the marks of our emotions in our bodies, and may struggle to recognize them – in ourselves as much as in others. So much of mindfulness practice is about creating a spaciousness in which we can better discern what the underlying feeling is, how it expresses itself in the body, how it might move and change, and how we might respond in the wisest way possible.
Because we know from our own practice how hard that can be, and because we are learning how much suffering foster children have been through, we expect that it should be easy to bring empathy to them – at least in the abstract. But I find myself sitting with a feeling of apprehension, a worry that we will be caught in our own need to be seen and heard, and unable to see the true emotions our foster children are trying to show us.
But isn’t that exactly the challenge? It is easy to bring a loving heart to others as long as our own vulnerabilities don’t get touched. And yet, how can we bring a loving heart without our vulnerabilities? What kind of practice do we need to keep our hearts open even when we are triggered, even when we are scared, even when we are frustrated and angry?
Perhaps one answer is setting aside a particular time for crying out. I recently studied a passage from Likkutei Halachot which said that on the spiritual realm, nothing stands in the way of crying out and teshuvah (repentance). In fact, crying out is a worthy act even after the Divine judgment has been made and in some cases, it can actually undo that judgment.
When we cry out and actually feel our own pain, we have the opportunity to bring compassion to our own weary, aching hearts. We can take off the brave faces we wear. We can open ourselves to the not-so-pretty, not-so-balanced side of emotional expression. We too can grieve and rage, and recognize the grief and rage in others.
And perhaps, slowly, we can find healing.
A number of years ago, I approached the High Holy Days with a great sense of inadequacy. I was keenly aware of all the ways in which I missed the mark, that I fell short of my own expectations and that I was unable to keep to my intention. It was a sobering and unpleasant realization.
As I was working with this sense of inadequacy, I was looking forward to the part of the Rosh Hashanah service that includes a full prostration. Not every synagogue does this, but traditionally, during the Malkhut section of the shofar service, we recite the Aleinu. As we say the words “We bend the knee and bow before You,” some communities engage in a full bowing, sinking to our knees and lowering our heads to the floor, in a deep motion of submission to the King of Kings (or, if you prefer, all that we cannot control in our fragile lives.)
I was anticipating this embodied experience to be one of humility, of publically acknowledging my imperfection on this holy day. But instead something surprising happened.
As I touched my head to the floor, what rushed through me was not a confirmation of my unworthiness, but rather a wave of forgiveness. This is how human beings are, imperfect, I recognized anew, and I am no different. And it is okay. Forgiveness is possible, even forgiveness of ourselves, and with that softening, we are actually more free to move through the world in sacred ways.
I suspect that many of us will hear sermons this High Holy Day season about the urgency of the work there is to do in the world – and it is in fact urgent. But perhaps we can find the space to practice forgiveness for our own sweet selves, for not living up to our expectations and not doing enough and not doing what we do perfectly. After all, as we are reminded in Unetaneh Tokef, we are compared to a broken dish, a breeze passing by, a grass that withers. And perhaps it is precisely because of our vulnerability and our imperfection that we are so precious and so worthy of compassion.
May we find forgiveness for our own humanity so that 5778 might be filled with blessings, sweetness and peace for us and for the world.
I have a very exciting announcement to make.
But first, let me set the stage. We have long believed that cultivating mindful Jewish leaders could have a profound and even transformational impact on Jewish communal life. However, one of the persistent questions we have struggled with has been how to help alumni of our cohort programs transmit the practices that we have found so personally meaningful to their communities who are also seeking. The obstacles are many: overwhelming busy-ness, a lack of confidence in teaching the practices, Jewish organizational culture, lack of support, just to name a few.
Over the years, we have developed various tools to help address these obstacles. Starting this fall, we will have a new one to add to our repertoire.
The John Templeton Foundation has given us a major grant to support an innovative, national program to promote character development through mindfulness and tikkun middot practice in targeted Jewish communities led by Institute-trained rabbis, cantors, educators, mindfulness teachers, and community leaders. Over the next three years, we will work with 28 Jewish communities to bring a mindful approach to cultivating desirable behaviors or character traits (such as generosity, patience, truth-telling and humility) into the culture of these communities.
There are three significant innovations to this program. The first is that we will be providing training to help leaders bring a specific practice to their communities in a way that reflects the unique culture and realities of that particular community. Participants in the program will be given curricula, in-person trainings, regular webinar support and targeted consultations, all with the support of the other members of the cohort. Secondly, we will be exploring what happens when we make a systemic connection between strengthening individual character development and communal norms and culture. This will give us the opportunity to learn more about how transformation works along the spectrum of change within an individual, in interpersonal relationships, in institutions and in society at large. And thirdly, we will be pioneering a new approach to mussar that is grounded in mindfulness practice.
Rabbi Marc Margolius will be the director of the program. For more information, please visit the program page.
That a non-Jewish foundation with the clout of the Templeton Foundation has decided to invest in our exploration is just thrilling. We are hopeful that this will significantly improve the tools we can offer our alumni in helping to revitalize Jewish life.
For more information on the Templeton Foundation’s work, please click here.