Spirituality – Page 6 – New beginnings: A blog about spirituality, chaplaincy and renewal

Rebbe Nachman’s Advice # 20 – Verbalizing Our Desire to be Believing People

It is not simple to be faithful, believing people. The world is complicated. We constantly read about the negative things going on in the world. And even when we read something uplifting and positive, it is easy to fall back into the skeptical, when is the other shoe going to drop mode. We wish we could see things positively but it is quite difficult. Even with all the tools at our disposal, the self-help tips, etc. we still don’t have a single solution other than constant vigilance. Interestingly, Rebbe Nachman offers an approach to strengthening/reinforcing our sense of faith that is simple and profound. He suggests:

מה. הָאֱמוּנָה תּוֹלָה בַּפֶּה שֶׁל הָאָדָם, שֶׁצְּרִיכִין לְדַבֵּר הָאֱמוּנָה בַּפֶּה, כְּמוֹ שֶׁכָּתוּב: “אוֹדִיעַ אֱמוּנָתְךָ בְּפִי”. וְעַל־כֵּן כְּשֶׁאָדָם נוֹפֵל מֵאֱמוּנָה חַ”ו, עֵצָה לָזֶה – שֶׁיְּדַבֵּר הָאֱמוּנָה בְּפִיו, שֶׁיֹּאמַר בְּפֶה מָלֵא שֶׁהוּא מַאֲמִין וְכוּ’. כִּי זֶה בְּעַצְמוֹ שֶׁמְּדַבֵּר בְּפִיו דִּבּוּרֵי אֱמוּנָה, זֶה בְּעַצְמוֹ הוּא בְּחִינַת אֱמוּנָה. גַּם עַל־יְדֵי זֶה זוֹכֶה לָבוֹא לֶאֱמוּנָה שְׁלֵמָה, כִּי הָאֱמוּנָה תּוֹלָה בַּפֶּה שֶׁל אָדָם כַּנַּ”ל: (לק”ת סי’ מד)

Faith depends on a person’s mouth. We must say we believe — say it out loud! As it is written in the Psalms (89:1) “I will make known Your faithfulness with my mouth.” When a person has a crisis of faith, or even passing doubts, it is very good if he says out loud: “I believe.” Just expressing your faith in words is itself one kind of faith. Through doing this you can come to genuine faith (44).

Very simply, if you want it, verbalize it. Of course, if things were only this simple most of us would not be in this struggle. As such, what is underlying this suggestion?

When we verbalize our thoughts, first and foremost we are narrowing our focus through the words we choose to use. Thoughts can get jumbled and go all over the place. Speaking forces us to hear aloud the thoughts and begin to grapple with them. When it comes to faith and doubt, our mind goes through multileveled analysis, oscillating between faith and skepticism. While it is true we can say “I believe” and not really believe, once we speak those words, we begin to find it a bit harder to maintain the skepticism. Most of the time, our ideal self prefers not to be seen as a lier, even if one is alone.

To me, this verbalization is the concretization of our thoughts and feelings. When we declare to ourselves, I do believe, we are claiming that faithful side for ourselves. Does it get rid of the skepticism? No! But it does begin to guide us towards having genuine faith for it opens the door for us.

If perhaps you are struggling with your faith and desire to strengthen this part of yourself, I would suggest this as another tool to bring to the table along your journey along a path of faith and belief.

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 64

Continuation of chapter 37. We continue to explore how to bring out light from our actions. The discussion is the overarching value of charity for enhancing our actions while also dealing with a previous notion that study is equal to all actions, including acts of kindness/charity. We reflect on how both study and action are elements needed to reveal the light of the divine hidden away in the world.

Episode 64

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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 63

Continuation of chapter 37 – We continue to look at the results of performing the mitzvot as it leads to revealing the hidden light in the world. This section also touches on the descent of the souls into the world to perfect the world and bring everything back to the original intention of creation.

Episode 63

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Audio – Lessons in Tanya 62

Part two of chapter 37. We continue to look at how we can reveal the divine light in the world. This piece looks at how we derive energy from food and drink as items that give us energy to fulfill mitzvot. We review how avoiding transgressions allows the divine energy to continue to influence the world. If we transgress a prohibition, it seems the shells come back. I also offer a small additional point on how preparations allow us to be open to experience the light that is hidden in a mitzvah or in a day, as derived from a book I’m reading called B’Yam Darkecha.

Episode 62

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Rebbe Nachman’s Advice # 19 – When physical struggles are spiritual struggles.

How many times do we suddenly feel a stiffness and have questions as to why this pain is suddenly upon us? I know that often what is ailing me physically is not coming just from sitting or moving the wrong way but from something deeper. We know our physical pain is often the outward manifestation of spiritual, social or emotional pain. This is why good holistic medicine offers people supports that move beyond the questions of just where does it hurt to questions about what is currently going on in one’s life and explorations of current stressors that might need to be expressed. Truth be told, like so much else in modern spirituality and psychology literature, these wisdoms are not new. They are known thoughts and ideas we have been exploring for centuries.

For example, the below quote from Rebbe Nachman suggests when we find ourselves struggling with our faith, as we so often do, we are more susceptible to struggles that cannot be cured by simply taking a pill, calling on Gd to help or even relying on the merits of our ancestors (a deeper topic that isn’t directly tied into my train of thought in this piece). Many of our difficulties stem from the imbalance we might be experiencing. Or, as Rebbe Nachman suggests:

הָעִקָּר הוּא הָאֱמוּנָה. וְצָרִיךְ כָּל אֶחָד לְחַפֵּשׂ אֶת עַצְמוֹ אִם אֱמוּנָתוֹ שְׁלֵמָה, וּלְחַזֵּק אֶת עַצְמוֹ בֶּאֱמוּנָה תָּמִיד. כִּי עַל־יְדֵי פְּגַם אֱמוּנָה בָּאִים מַכּוֹת מֻפְלָאוֹת, שֶׁאֵין מוֹעִיל לָהֶם לֹא רְפוּאוֹת וְלֹא תְּפִלָּה וְלֹא זְכוּת אָבוֹת. גַּם אֵין מוֹעִיל לְהַחוֹלֶה קוֹל צְעָקוֹת שֶׁל אָח וּגְנִיחוֹת. כִּי לִפְעָמִים מוֹעִיל לְהַחוֹלֶה אֵלּוּ הַקּוֹלוֹת, שֶׁמְּרַחֲמִין עָלָיו עַל־יְדֵי זֶה, אֲבָל עַל־יְדֵי נְפִילַת הָאֱמוּנָה גַּם אֵלּוּ הַקּוֹלוֹת אֵין מוֹעִילִין: (לק”ת סי’ ה’ אות א’)

The main thing is emunah (faith). Every person has to search within himself and strengthen himself in faith. The fall of faith brings to astounding afflictions, for which neither medicines, nor prayer, nor ancestral merit helps. Neither is the sick person helped by the sound of his sighs and groans. There are times when such sounds help the sick person by arousing mercy for him. But on account of the fall of faith, this, too, does not help (II 5:1).

Strengthening our sense of faith is a foundation of regular spiritual growth. By faith, I am not speaking in a narrow sense, though Rebbe Nachman would be more limiting as to the word’s definition. I am speaking in the broad sense of recognizing that spiritual contentment and spiritual struggle will have a positive or negative effect, respectively, on our lives. We are tasked to always be strengthening our faith, a theme we have seen in some of the other quotes from Rebbe Nachman. Through this spiritual vigilance, we often have the fortitude to overcome many obstacles.

It is important for me to emphasize that this is not a post suggesting that modern medicine or taking care of our physical health is unimportant. It is of paramount importance to be vigilant with our bodies and couple that with spiritual/emotional vigilance. And while Rebbe Nachman had many negative things to say regarding physicians (keeping in mind in his late 18th century/early 19th century world doctors did not have nearly the amount of knowledge or tools at their disposal as they do today), I think we can read his words in light of our seeing ourselves in the holistic way I mentioned above.

Audio – Lessons in Tanya 61

Part one of chapter 37. We continue on our reflection of the power of mitzvot to reveal the light of Gd in the world. The focus here is on raising up the light that is concealed in the physical world. We discuss this on two levels, revealing the light of the materials we use for mitzvot and revealing the light that is buried within the animal soul. The discussion circles back again to how thought and speech are also “actions” of bringing out light.

Episode 61

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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.

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

All episodes can also now be heard on Apple Podcasts – here

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

All episodes can also now be heard on Apple Podcasts – here

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.