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Rebbe Nachman’s Advice # 18 – What is my real motivation

Today, I am thinking about my motivations. Why do I do the things I do? Why share my thoughts with others through this medium? Why do I help others in times of crisis? Why do I live a life focused on spiritual growth? These questions, among others, are part of my daily reflections. Of course, at times one question sticks out more than the rest while other questions percolate below the surface, ready to come forth when they need time and reinforcement.

I am reminded of this because of the following idea from the thought of Rebbe Nachman.

לח. אִישׁ אֱמֶת שֶׁעוֹשֶׂה כָּל הַמִּצְווֹת בְּכָל הַדִּקְדּוּקִים בֵּינוֹ לְבֵין קוֹנוֹ כְּמוֹ בִּפְנֵי בְּנֵי אָדָם, וְאֵין חִלּוּק אֶצְלוֹ כְּלָל, כִּי אֵין בּוֹ שׁוּם צַד שֶׁקֶר לַעֲשׂוֹת חַ”ו אֵיזֶה תְּנוּעָה בַּעֲבוֹדָתוֹ בִּשְׁבִיל בְּנֵי אָדָם, הוּא מַמְשִׁיךְ לְעַצְמוֹ כֹּחַ כָּל הַצְּדָקוֹת, וְעַל־יְדֵי זֶה הוּא מְבַטֵּל מַחֲשָׁבוֹת שֶׁל כְּפִירוֹת הַנַּ”ל: (שם)

A person should be so honest that when he carries out the mitzvot and all their fine details it is for the sake of God alone. Even if he were completely alone with no one to watch him, he would still carry them all out scrupulously. Being free of the slightest hint of dishonesty, he would never do anything merely to impress others (Ibid.).

Do my motivations change if others watch me do an action? Am I consistent in private and public? Being consistent in our inner and outer selves is quite difficult. It is something that I know to be a daily struggle. Most of us tend to find elements of our motivations coming from external incentives, whether honor, glory, the hope someone will return the favor (quid pro quo), etc. This is not a negative. Yet, this cannot be seen as an ideal for us to live by. While it is part of our growth to need these external incentives for our growth, the true goal is to move beyond the reward and do it for its own sake. To me, reading these words of Rebbe Nachman, I am reminded of this statement from Pirkei Avot, Ethics of our Fathers:

אַנְטִיגְנוֹס אִישׁ סוֹכוֹ קִבֵּל מִשִּׁמְעוֹן הַצַּדִּיק. הוּא הָיָה אוֹמֵר, אַל תִּהְיוּ כַעֲבָדִים הַמְשַׁמְּשִׁין אֶת הָרַב עַל מְנָת לְקַבֵּל פְּרָס, אֶלָּא הֱווּ כַעֲבָדִים הַמְשַׁמְּשִׁין אֶת הָרַב שֶׁלֹּא עַל מְנָת לְקַבֵּל פְּרָס, וִיהִי מוֹרָא שָׁמַיִם עֲלֵיכֶם:

Antigonus a man of Socho received [the oral tradition] from Shimon the Righteous. He used to say: do not be like servants who serve the master in the expectation of receiving a reward, but be like servants who serve the master without the expectation of receiving a reward, and let the fear of Heaven be upon you.
Pirkei Avot 1:3

Our spiritual growth is a continuous process of struggle to be consistent in the motivations for all we do. Today, may we reflect on what makes us do the great things we do and begin working on aligning our real motivations with the actions we take.

Are you struggling with your spiritual growth? Faith? Feeling lost in the midst of the journey of life? Contact New Beginnings Spiritual Coaching and Consulting LLC at 732-314-6758 ext. 100 or via email at newbeginningsspiritualcoach@gmail.com

Audio – Lessons in Tanya 60

Part two of chapter 36. We review a spiritually inspired read of the Torah’s revelation at Mount Sinai. This revelation was the revelation of the divine light into the world. We also see the consequences of the subsequent sin of the Golden Calf and how it is our mission to reclaim and rereveal the divine light in the world. I also reiterate the challenges of the particularism of the Tanya while trying to find universalistic messages within the book, using this section as a case study in understanding responsibility as it relates to each of our faiths.

Episode 60

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Do you want to work on taking the actions of your life and find meaning in all you do and who you are? Are you struggling with your spiritual growth. Contact New Beginnings Spiritual Coaching and Consulting LLC at 732-314-6758 ext. 100 or via email at newbeginningsspiritualcoach@gmail.com

Audio – Lessons in Tanya 59

Part one of chapter 36. This section is a review of the Alter Rebbe’s mystical theology of existence. We explore the chain of being from Gd to our realm, in which the light of Gd is concealed and veiled the further one gets from the Infinite, Ein Sof. This section looks at our mission of revealing Gd’s light from within the concealed through the actions we take. We also touch on how the light we are looking to reveal is a redemptive light.

Episode 59

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Book Notes # 2 – How Enlightenment Changes Your Brain Chapter 2

We will continue with our Book Notes series with a few ideas from Chapter 2 of How Enlightenment Changes Your Brain, by Andrew Newberg, M.D. and Mark Robert Waldman. (see here for the first post)

What is Enlightenment

Our authors start the chapter with a series of words people have used to try and describe the term Enlightenment.

Knowledge – Gnosis – Wisdom – Science – Reason – Oneness – Unity – Ecstasy – Awakening – Bliss – Purity – Liberation – Insight – Truth – Transcendence – Transformation – Self-Realization – Illumination – Clarity – Inner Peace – Holiness – Revelation – God – Emptiness – Selflessness – Pure Consciousness
p.27

This list is quite telling. The authors suggest that the plurality of definitions is due to the difficulty in trying to pinpoint and narrow down experience of either the Big “E” or small “e” enlightenments that the book is exploring. If we just explore this list, we see terms that fall into religion, spirituality, secularism, and all states in between. And so, throughout history, we have looked to many ways to describe these states, starting from Plato’s “Allegory of the Cave” to our book’s brain science exploration.

Back to our trying to define enlightenment, the authors’ propose that for the little “e” type, the definition is:

to shed light on our ignorance and bring ourselves out from the dark.

p. 29

All of those moments in our lives when we “shed light” on a subject might very well fall into this category. Of course, these little moments are there to build towards the potentially Big “E” moment, yet we must not lose sight of the value of each of the little “e” enlightenments most of us will experience.

The authors distinguish between the two types of enlightenment by suggesting that the Big “E” Enlightenment is a state of being “typically associated with a permanent shift of perception, awareness and knowledge (29-30).” Yet, this definition is not simple as it is difficult to assess the objectivity of the reported experience, since these are by nature, individualized, subjective stories from individual experience.

Chapter two is continues by surveying in brief eastern and western mystical enlightenment, western rational enlightenment, American spiritual enlightenment and psychological enlightenment. As with most surveys, there are various subcategories that get lost, nuances between different faiths and eras. Nevertheless, for the goal of this book, it is important to have this baseline to explore the contemporary neuroscientific approaches.

Towards the end of chapter two, one particular passage stood out, which I think makes for an interesting counter to experiments of defining enlightenment. It states:

There’s a wonderful story about a young man who goes to a Buddhist monastery eager to become enlightened as quickly as possible. The man asks the Buddhist master, “How long will it take me to become enlightened?” The master answers, “About ten years.” The young man says, “Ten years! Why ten years?” The master replies, “Ah, I see that you are right! In your case, twenty years!”

“Why do you now say twenty years?” the frustrated man retorts, but the master then says “Oh, I’m sorry. I was mistaken. For you, thirty years.”

In other words, the more you try to become enlightened, the more it may elude you, which is exactly what happened to me.
p, 43

As we continue to explore the ideas from this book, I wonder how much of the elusive nature of enlightenment will be a theme to return to, for no matter how much we can study the brain function of someone experiencing these alternate states of being, I would believe that the mystery that is the experience itself will remain.

Rebbe Nachman’s Advice # 17 – When Silence is the Epitome of Faith

Much of life is the struggle of our sense of control (The introduction to the Breslov Haggadah – free download here – presents a read of the sin of Adam and Eve as a sin presuming humanity has “real” control). We tend to believe we are in control of everything. Each of us struggles with this sense of self. Part of our expression of this control comes from our speech. While it is often important to speak up to protect ourselves, it is not without consequence. We find ourselves regularly in conflict with each other. This is true, even when we are right. Because being right can have unintended consequences.

In this piece from Rebbe Nachman, I find an approach to how we can overcome the sense of control we often struggle with. It comes from the importance of cultivating our ability to be silent.

לז. עַל־יְדֵי מַחְלֹקֶת, עַל־יְדֵי זֶה נוֹפְלִים מַחֲשָׁבוֹת שֶׁל רְשָׁעִים שֶׁהֵם מַחֲשָׁבוֹת שֶׁל כְּפִירוֹת עַל אֲנָשִׁים כְּשֵׁרִים. וְהַתִּקּוּן לָזֶה, שֶׁיִּשְׁתֹּק וְיִמְסֹר הַמִּלְחָמָה לַה’: (לק”א סי’ רנ”א)

Controversy and divisiveness can cause even God-fearing people to start having doubts about their beliefs. The answer is to be silent. And to leave the battle to the Lord (251).

Silence is not merely a passive state of allowing someone to take advantage or to trample over you. Here, Rebbe Nachman is suggesting that silence is a deliberate practice of realizing that very often, even if we think our approach might be the better approach, it is important to practice restraint and it is important to recognize that while we might think we are right, maybe the way we want to approach the situation requires a different, thought out strategy. Faith is recognizing that we don’t really know. Faith is often taking a step back and allowing things to play out instead of trying to force a situation into a certain box.

Spiritual growth is a constant approach of striving forward. To strive forward we need to work on our ability to cultivate connection and peacefulness. We cannot grow if things around us are broken, are divided. Sometimes these breaks are real and sometimes they are perceived to be broken. And sometimes the brokenness comes because we react instead of taking a moment, being in silence, and seeing the situation for its broader implications.

May each of us learn the art of silence as an act of expressing our faith.

Audio – Lessons in Tanya 58

Rest of chapter 35. We go deeper into the discussion of doing mitzvot, of taking action as a means of drawing down the light of the divine presence. This section brings us to a fuller picture of the tripartite growth that occurs as a result of thought, speech and action. To truly experience the light of the divine, we cannot merely live a life of contemplation. Actions are a vital part of elevating the animal soul that animates the body.

Episode 58

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Rebbe Nachman’s Advice # 16 – Working towards Seeing is Believing

This week’s Torah portion, Ki Tissa, brings us to the story of Israel’s almost cataclysmic choice, the fashioning and worshipping of the Golden Calf, the Egel HaZahav. While there is a debate about whether the idol was to replace Gd or Moses or perhaps even both, there is an interesting, underlying spiritual question regarding the story. There is a famous statement, Seeing is Believing, yet how often is this statement proven false. In the story of the worshipping of the Golden Calf, this idea is proven false, for the Israelites had experienced Gd’s miracles and heard Gd’s “voice” and yet a short time later they fall into this ultimate of violations of faith.

If seeing is believing is not an absolute reality, how come this is a go to statement for so many. Sure, we often use it sarcastically, but within the sarcasm must be a modicum of believing it to be true. Perhaps, we can suggest an approach from Rebbe Nachman. I present two quotes from Likkutei Etzot about making our faith so strong that it is as if we are really seeing it (and See here (Rebbe Nachman’s advice # 10) for a parallel text and my thoughts):

עִקַּר שְׁלֵמוּת הָאֱמוּנָה הוּא, שֶׁיִּתְחַזֵּק בֶּאֱמוּנָה חֲזָקָה כָּל כָּךְ עַד שֶׁתִּהְיֶה בְרוּרָה וְזַכָּה מְאֹד, עַד שֶׁיִּהְיֶה דּוֹמֶה בְּעֵינָיו כְּאִלּוּ רוֹאֶה בְּעֵינָיו מַמָּשׁ הַדָּבָר שֶׁמַּאֲמִין בּוֹ, וְכַמְבֹאָר לְעֵיל (בְּאוֹת ל”ב [צ”ל אוֹת כ”ח]): (לק”א סי’ רל”ד)

Faith must be a complete and very clear faith, such that because of his faith it seems to him as if his eyes see the very thing he believes in
Likkutei Etzot Truth and Faith # 36

כְּשֶׁאָדָם חָזָק בֶּאֱמוּנָה מְאֹד, זוֹכֶה אַחַר כָּךְ לָבוֹא אֶל הַשֵּׂכֶל, וְכָל מַה שֶׁמַּחְזִיק אֶת עַצְמוֹ בֶּאֱמוּנָה יוֹתֵר, בָּא אֶל שֵׂכֶל יוֹתֵר. כִּי הַדָּבָר שֶׁהָיָה צָרִיךְ מִתְּחִלָּה לְהַאֲמִין מֵחֲמַת שֶׁלֹּא הֵבִין הַדָּבָר, זוֹכֶה אַחַר כָּךְ לַהֲבִינוֹ בְּשֵׂכֶל עַל־יְדֵי אֱמוּנָתוֹ הַחֲזָקָה. אַךְ אַחַר כָּךְ יֵשׁ לוֹ דְּבָרִים גְּבוֹהִים יוֹתֵר, שֶׁהֵם נִסְתָּרִים מִמֶּנּוּ וְאֵינוֹ יָכוֹל לַהֲבִינָם בְּשֵׂכֶל, וַאֲזַי צָרִיךְ לְהִתְחַזֵּק אֶת עַצְמוֹ יוֹתֵר בֶּאֱמוּנָה, לְהַאֲמִין בְּמַה שֶּׁנִּסְתָּר מִמֶּנּוּ עַתָּה וְאֵינוֹ מֵבִין בְּשֵׂכֶל, עַד שֶׁיִּזְכֶּה לְהָבִין גַּם אֵלּוּ הַדְּבָרִים בְּשֵׂכֶל, וְכֵן לְעוֹלָם. אֲבָל לָזֶה צָרִיךְ לִהְיוֹת הָאֱמוּנָה חֲזָקָה מְאֹד מְאֹד עַד שֶׁתִּתְפַּשֵּׁט הָאֱמוּנָה בְּכָל הָאֵיבָרִים, וְאָז יוּכַל לִזְכּוֹת לָבוֹא אֶל הַשֵּׂכֶל עַל־יְדֵי הָאֱמוּנָה כַּנַּ”ל: (לק”א סי’ צ”א)

If you are very strong in your faith you will eventually reach understanding of what you believe in. The stronger your faith the greater your understanding will be. At the outset you have no option but to have faith because you cannot understand the matter rationally. Through faith you will come to understand it. Except that then there will be new, more exalted levels which are still hidden from you and beyond your ability to understand rationally. Here again you will have to make the effort to believe. You must always have faith in the levels that are hidden from you. In the end you will understand them also. And so the process goes on. The main thing is that your faith must be so strong that it spreads to all your limbs. This faith will bring you to true wisdom (91).
Likkutei Etzot Truth and Faith # 32

Rebbe Nachman is suggesting that our life goal should be the constant work around strengthening our faith. We cannot just go through life and presume we will have the belief and fortitude to overcome moments that challenge us. We have to prepare, we have to work on it. We have to study and reflect on what it means when we say we believe or we have faith in… Is it just words or is it part of our essence? And, from his words, it seems like even when it is something that is seemingly well established, we must continue to work on it.

I can imagine that for the Israelites, it is this latter point which was a problem. They were witness to things that are improbable/impossible. They experienced miracles that the world has never seen. And yet, that wasn’t enough because the experiences needed constant reinforcement. Sure, one could argue that the Torah’s story presumes that they saw regular “miracles” like the manna and the protective clouds around the encampment. Nevertheless, regular “miracles” lose potency over time; they become routine. Once they become routine, the inspiration dissipates.

When life becomes routine, we lose the inspiration to grow. When we purposefully work on seeing and experiencing the simple inspirations in life, we can maintain and grow in our sense of awe at the wonders of the world. Faith is a constant goal. And if we constantly strive, perhaps we really will have seeing is believing moments. May we merit to have times when we are open to truly seeing the beauty of our path, our journey.

Audio – Lessons in Tanya 57

Part 2 of Chapter 35. This sections continues to explore what it means to keep the flame of the candle alive. We discuss why the divine soul can’t be considered the oil keeping the flame going. We look into Gd’s will in relation to the creation of the world. And I offer two small reflections on the Torah readings for this week.

Episode 57

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Audio – Lessons in Tanya 56

Part one of Chapter 35. This chapter asks us a fundamental question. Why should Gd have created the Beinoni? The answer begins with a look at the importance of doing the mitzvot as they relate to keeping the flame of the divine soul lit.

Episode 56

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Audio – Lessons in Tanya 55

Chapter 34. This chapter continues on the theme of experience spiritual joy. The focus of this chapter is the Alter Rebbe’s approach to the phrase Bilvavi Mishkan Evneh, Building a Sanctuary in our Hearts. We explore how we can be vessels for the divine through our study of Torah. Gd dwells in the 4 cubits of halachah, in study and action. We explore holding the multiplicity of emotions of joy and sadness. And I conclude with a short piece on the connection between Purim and Passover. This chapter completes the first volume of the five volume set of Lessons in Tanya.

Episode 55

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