The following are quotes attributable to The Vilna Goan and the Maharal of Prague, respectively, contained in Jacobs’s Ladder and the Anatomy of Meditation, by Bill Heilbronn:
“When the light of the Torah came into the world, it split. One part went directly into Torah and one part went into the various wisdoms of the world. And the time will come when the light that went into the other wisdoms will come back and interact with the light of the Torah, revealing dimensions in the Torah that were not revealed to us before. According to how much a man lacks knowledge of the other wisdoms, correspondingly he will lack knowledge of Torah wisdom.”
“The other wisdoms are ladders upon which we may ascend to the wisdom of Torah.”
Thursday, January 31, 2008
Tuesday, January 29, 2008
Spiritual Response to Natural Disasters and Social Injustice
I received the following question via private email, and I am posting my response to the blog:
How can the heart be peaceful when it is truly put to the test through encounters with natural disaster, or even worse, social injustice? When, if ever, would anger be justified, or would there be a positive outcome to a limited degree of controlled anger if one sees others being mistreated? I struggle to have a peaceful heart when put to the test.
It is clear to me that in examining human history from its beginning through to the present time, there probably has not been a minute in the entire history of the world where the following has not been occurring somewhere at sometime: war, tyranny, social injustice. Additionally, natural disasters resulting in death and suffering are commonplace throughout history. There is no reason to conclude that any of this will every cease.
At the same time, it is also true that the following has been occurring continually all over the world throughout all times and places: love of all kinds, between lovers, friends, neighbors, parents and children; expressions of beauty in creative and performance arts; and struggles for more humanity and justice in the face of all types of social injustice.
We recently returned from a visit with my niece and nephew and their twins who are approaching their two year old birthdays. What I always take away from encounters with such young children is their natural joy and lust for life, just for the sake of living. They jump up and down on the couch, they squeal at the top of their lungs, they run around the house in exuberance as expressions of the sheer thrill of living. All over the world throughout human history, there are always such children expressing this sheer joy of life. We should also never forget that, and try to remain in contact with that, despite all of our adult neuroses and foibles.
I am certain that as there will always be injustice, there will always be struggles against it, and there will never be a lack of choice as to which injustice to struggle against. One spiritual view about anger is that a test of one’s spiritual development is to see how often you get angry, that highly evolved spiritual beings rarely get angry. This does not mean that you don’t struggle against injustice, but that your energy and effort should be fueled by something deeper than anger that provides a greater perspective and capacity to endure the long, arduous and frustrating road involved in most such struggles. The more firmly a foundation of inner peace can be established, the more effective one can be in struggles against injustice or in assistance in response to natural disasters. It is especially when one is “put to the test” that it is important to maintain an inner core of equilibrium. Perhaps a modicum of “controlled anger” is a useful tool, but effectiveness is lost when we are controlled by our emotions rather than the other way around, when we can productively and appropriately express and channel our emotional energies. Becoming spiritually developed does not mean being emotionally unexpressive, rather it places appropriate emotional reactions and expressions within the context of a deeper perspective which is lacking if the spiritual grounding is not present.
Mahatma Gandhi and Mother Theresa are two good examples of spiritually-grounded social activists. We can place such people on pedestals and conclude that we as individuals could never reach such lofty states, but they never taught that their level of accomplishment was not attainable, but rather quite the contrary, that we all have the ability to function like they did. That should be our personal goal. The times of testing reveal how far we have developed. That is why I always encourage people to meditate regularly, because I believe that regular meditation provides the best avenue for the quickest route to lasting spiritual development and to being able to appropriately endure the various “tests” that life will inevitably provide.
“Be the change you wish to see in the world.” - Mahatma Gandhi
How can the heart be peaceful when it is truly put to the test through encounters with natural disaster, or even worse, social injustice? When, if ever, would anger be justified, or would there be a positive outcome to a limited degree of controlled anger if one sees others being mistreated? I struggle to have a peaceful heart when put to the test.
It is clear to me that in examining human history from its beginning through to the present time, there probably has not been a minute in the entire history of the world where the following has not been occurring somewhere at sometime: war, tyranny, social injustice. Additionally, natural disasters resulting in death and suffering are commonplace throughout history. There is no reason to conclude that any of this will every cease.
At the same time, it is also true that the following has been occurring continually all over the world throughout all times and places: love of all kinds, between lovers, friends, neighbors, parents and children; expressions of beauty in creative and performance arts; and struggles for more humanity and justice in the face of all types of social injustice.
We recently returned from a visit with my niece and nephew and their twins who are approaching their two year old birthdays. What I always take away from encounters with such young children is their natural joy and lust for life, just for the sake of living. They jump up and down on the couch, they squeal at the top of their lungs, they run around the house in exuberance as expressions of the sheer thrill of living. All over the world throughout human history, there are always such children expressing this sheer joy of life. We should also never forget that, and try to remain in contact with that, despite all of our adult neuroses and foibles.
I am certain that as there will always be injustice, there will always be struggles against it, and there will never be a lack of choice as to which injustice to struggle against. One spiritual view about anger is that a test of one’s spiritual development is to see how often you get angry, that highly evolved spiritual beings rarely get angry. This does not mean that you don’t struggle against injustice, but that your energy and effort should be fueled by something deeper than anger that provides a greater perspective and capacity to endure the long, arduous and frustrating road involved in most such struggles. The more firmly a foundation of inner peace can be established, the more effective one can be in struggles against injustice or in assistance in response to natural disasters. It is especially when one is “put to the test” that it is important to maintain an inner core of equilibrium. Perhaps a modicum of “controlled anger” is a useful tool, but effectiveness is lost when we are controlled by our emotions rather than the other way around, when we can productively and appropriately express and channel our emotional energies. Becoming spiritually developed does not mean being emotionally unexpressive, rather it places appropriate emotional reactions and expressions within the context of a deeper perspective which is lacking if the spiritual grounding is not present.
Mahatma Gandhi and Mother Theresa are two good examples of spiritually-grounded social activists. We can place such people on pedestals and conclude that we as individuals could never reach such lofty states, but they never taught that their level of accomplishment was not attainable, but rather quite the contrary, that we all have the ability to function like they did. That should be our personal goal. The times of testing reveal how far we have developed. That is why I always encourage people to meditate regularly, because I believe that regular meditation provides the best avenue for the quickest route to lasting spiritual development and to being able to appropriately endure the various “tests” that life will inevitably provide.
“Be the change you wish to see in the world.” - Mahatma Gandhi
Thursday, January 24, 2008
Quote of the Week 32 - Noble Magic
“I always wondered why in my people’s accounts about sorcerers, some of them employ incantations and rituals while others simply walk across raging rivers or revive the dead or heal the sick merely by their will, by their touch, or by their gaze. Then it occurred to me that there are indeed two ways to go about it: mind altering herbs and ceremonies, and being so present in the known world that the unknown becomes second nature. Personally, I prefer the second option…”
“Invoking the spirit essence requires verbalizing it in order to bring the desired outcome to manifestation, or, if you become really good at it, simply thinking it is enough.”
From Magic of the Ordinary, Recovering the Shamanic in Judaism, by Rabbi Gershon Winkler
“Just as we use speech to praise the Holy, so should we use it to praise our fellow beings, for the noblest magic of all is to encourage another person to become what they potentially are, to say that right word at the right moment that may mark a turning point in another person’s life, that may lift a person from despair to creative growth in the process of true healing of the spirit.”
From ABRA K’A DABRA, by Bill Heilbronn
“Invoking the spirit essence requires verbalizing it in order to bring the desired outcome to manifestation, or, if you become really good at it, simply thinking it is enough.”
From Magic of the Ordinary, Recovering the Shamanic in Judaism, by Rabbi Gershon Winkler
“Just as we use speech to praise the Holy, so should we use it to praise our fellow beings, for the noblest magic of all is to encourage another person to become what they potentially are, to say that right word at the right moment that may mark a turning point in another person’s life, that may lift a person from despair to creative growth in the process of true healing of the spirit.”
From ABRA K’A DABRA, by Bill Heilbronn
Thursday, January 17, 2008
Quote of the Week 31 - The Refuge of the Most High
“Whoever sits in the refuge of the Most High, he shall dwell in the protective shade of the Almighty. …beneath His wings you will be protected; His truth is shield and armor. You shall not fear the terror of night; nor of the arrow that flies by day; nor the pestilence that walks in gloom; nor the destroyer who lays waste at noon. A thousand may fall victim at your side and a myriad at your right hand, but to you it shall not approach. … He will charge His angels for you, to protect you in all your ways. On their palms they will carry you…Upon the lion and the viper you will tread; you will trample the young lion and the serpent.”
Psalm 91
Psalm 91
Monday, January 14, 2008
Idols, Hindu Deities and Yoga
The following question was sent via private email, but I am posting my response to the blog:
I'm curious, what do you think about idols ? i.e. ,
Buddhist/Hindu art/sculpture. Yoga has roots in
Hinduism and often uses Hindu deities and art.
First, I will start by citing a few passages from the appendix of my book:
From the Summary of the Ten Commandments:
1. Constantly remember, and never forget, that there is one God underlying all of existence.
2. Do not engage in idolatry. Do not engage in any belief or practice that even suggests there is more than one God, because if you start down that path, you’ll forget the underlying unity of the universe.
3. Do not take the name of God in vain.
From the Summary of the Seven Noachide Laws:
1. Acknowledge that there is only one God who is infinite and Supreme above all things. (This incorporates not engaging in idolatry).
2. Respect the Creator. (This incorporates not taking the name of God in vain).
I first want to expand on the question a little bit. Eastern Religions, particularly Hinduism and Buddhism, utilize images of various aspects of Divinity not only as art, but as idols in the sense that most of us would think of idols and idol worship as forbidden by the Torah. They actually believe that the various personages in their pantheons are real entities, and that certain statues found in temples, shrines and at other sites designated as sacred or spiritually charged, actually are imbued with the power and energy of the designated deities, and are thus regarded and worshipped accordingly. They also believe that many “root” personages reincarnate repeatedly in various forms and names; for example, the “root” god Vishnu, incarnated as “Rama” (notice the similarity to “Abram”) and “Krishna”. Many believe that the energy of the “root” god Shiva has incarnated in various personages such as Shankara and Ramana Maharshi, and also exists at various spiritually-charged sacred sites, including the holy mountains, Mt. Kailash in the North, and Arunachala in the South.
As I traveled throughout India a couple of years ago, one of my gut reactions was that the commandment against idol worship certainly did not make it to or did not take hold in India, as what appears to be idol worship is infused in the religious culture there. In pondering this issue, one simple answer that came to me is that the Ten Commandments were specifically meant for the Jewish people, and perhaps there was some need for this particular people to not engage in idol worship, as it is repeatedly emphasized throughout the Torah, including emphasis on the severity of this transgression and accompanying punishment (including death). However, it does not necessarily follow that this means that everyone in the world is supposed to not engage in idol worship. So looking at the universal Noachide laws, we see a dictate about acknowledging the unity of Divinity, but the idea that this dictate incorporates not engaging in idolatry is more of an interpretation than an explicit command. Although there is no doubt about idol worship in the East, there is also no doubt that underlying the Eastern view is an acknowledgement of the ultimate oneness of Divinity from which these various distinct aspects and functions, that are anthropomorphized into personages, emerge. I have also noted elsewhere in my book that while maintaining the concept of the ultimate Oneness, Judaism has also struggled with and acknowledged that there are many names, aspects and qualities associated with the Oneness. It begins right away in Genesis, with God the Creator designated as Elohim, while other aspects of God are designated as YHVH, Adonai and Shaddai. Judaism draws the line at personifying these different aspects and qualities, while the Eastern religions take it that one step further. However, in traditional Jewish liturgy, these various names and aspects are included in Jewish prayer and worship. Another thing that has struck me about traditional Jewish practice is how similar the actual physical Torah scroll is treated during Jewish services to how the Easterners regard their idols. In many respects, the Torah scroll is the Jewish religion’s substitute for an idol.
There is certainly a correlation between Yoga and Hinduism. My analysis is that in its purest form, Yoga is spirituality devoid of religion, and Hinduism encompasses much of the spirituality of Yoga and clothes it with religious doctrine and dogma, so many of the terms and concepts used are similar and become confusing. My focus has always been on identifying the pure spirituality clothed in all religions, with a special emphasis on Yoga and Judaism. What has often been characterized as the ultimate teaching of Judaism, that has made it stand out as influencing much of the religious thought that followed after it, is its emphasis on the Oneness of Divinity, incorporated in a Supreme Deity, and thus the moniker “monotheism”. Eastern religion, despite all of its pantheon of deities, acknowledges a Supreme Deity, referred to as “Ishwara” (notice the similarity to “Ish” in Judaism, the fire aspect to existence) in the Indian system, but also emphasizes an impersonal underlying Unity beyond the personifications, referred to as “Brahman” (notice the similarity to “Avraham”), and thus the moniker “monism”. However mystical Judaism also acknowledges this impersonal aspect in references to the “Ein/Ayin” and “Ein/Ayin Soph” (referred to as “Shunyata” in Buddhism).
Most religious/spiritual systems recognize a hierarchy of spiritual energies and personages, encompassed in the elaborate tree of life and four worlds descriptions in Jewish mysticism, along with corresponding Archangels and angels. The Eastern systems have their corresponding designations. Despite its insistence on the Oneness and prohibition against idol worship, Judaism has always and often involved practices invoking other subsidiary aspects and qualities within this hierarchy. I believe the emphasis on the Oneness is a caution to never lose sight of the Ultimate Unity, because when that starts getting placed in the background and separation starts getting placed in the foreground, imbalanced egoism not tempered by humility is not far behind, which inevitably leads to transgression and bad results. Transgression and Redemption is a major theme throughout the Torah and the Tanach. Redemption involves once again placing the Oneness in its proper place in the foreground. This is the teaching behind wearing tefillin (the forehead is certainly one’s personal foreground!) and placing mezzuzahs just about everywhere, along with most other traditional observant practices. Another word in the title of the famous book, “Be Here Now” is “Remember”. Many spiritual/religious practices are aimed at forcing us to remain humble and keep our egos from getting bloated by reminding us that we are functioning within the context of a great mysterious awesomeness way beyond our mortal powers or comprehension.
Well, there was no way to provide a short answer to this weighty question, and I could go on, but I’ll leave it at this for now.
I'm curious, what do you think about idols ? i.e. ,
Buddhist/Hindu art/sculpture. Yoga has roots in
Hinduism and often uses Hindu deities and art.
First, I will start by citing a few passages from the appendix of my book:
From the Summary of the Ten Commandments:
1. Constantly remember, and never forget, that there is one God underlying all of existence.
2. Do not engage in idolatry. Do not engage in any belief or practice that even suggests there is more than one God, because if you start down that path, you’ll forget the underlying unity of the universe.
3. Do not take the name of God in vain.
From the Summary of the Seven Noachide Laws:
1. Acknowledge that there is only one God who is infinite and Supreme above all things. (This incorporates not engaging in idolatry).
2. Respect the Creator. (This incorporates not taking the name of God in vain).
I first want to expand on the question a little bit. Eastern Religions, particularly Hinduism and Buddhism, utilize images of various aspects of Divinity not only as art, but as idols in the sense that most of us would think of idols and idol worship as forbidden by the Torah. They actually believe that the various personages in their pantheons are real entities, and that certain statues found in temples, shrines and at other sites designated as sacred or spiritually charged, actually are imbued with the power and energy of the designated deities, and are thus regarded and worshipped accordingly. They also believe that many “root” personages reincarnate repeatedly in various forms and names; for example, the “root” god Vishnu, incarnated as “Rama” (notice the similarity to “Abram”) and “Krishna”. Many believe that the energy of the “root” god Shiva has incarnated in various personages such as Shankara and Ramana Maharshi, and also exists at various spiritually-charged sacred sites, including the holy mountains, Mt. Kailash in the North, and Arunachala in the South.
As I traveled throughout India a couple of years ago, one of my gut reactions was that the commandment against idol worship certainly did not make it to or did not take hold in India, as what appears to be idol worship is infused in the religious culture there. In pondering this issue, one simple answer that came to me is that the Ten Commandments were specifically meant for the Jewish people, and perhaps there was some need for this particular people to not engage in idol worship, as it is repeatedly emphasized throughout the Torah, including emphasis on the severity of this transgression and accompanying punishment (including death). However, it does not necessarily follow that this means that everyone in the world is supposed to not engage in idol worship. So looking at the universal Noachide laws, we see a dictate about acknowledging the unity of Divinity, but the idea that this dictate incorporates not engaging in idolatry is more of an interpretation than an explicit command. Although there is no doubt about idol worship in the East, there is also no doubt that underlying the Eastern view is an acknowledgement of the ultimate oneness of Divinity from which these various distinct aspects and functions, that are anthropomorphized into personages, emerge. I have also noted elsewhere in my book that while maintaining the concept of the ultimate Oneness, Judaism has also struggled with and acknowledged that there are many names, aspects and qualities associated with the Oneness. It begins right away in Genesis, with God the Creator designated as Elohim, while other aspects of God are designated as YHVH, Adonai and Shaddai. Judaism draws the line at personifying these different aspects and qualities, while the Eastern religions take it that one step further. However, in traditional Jewish liturgy, these various names and aspects are included in Jewish prayer and worship. Another thing that has struck me about traditional Jewish practice is how similar the actual physical Torah scroll is treated during Jewish services to how the Easterners regard their idols. In many respects, the Torah scroll is the Jewish religion’s substitute for an idol.
There is certainly a correlation between Yoga and Hinduism. My analysis is that in its purest form, Yoga is spirituality devoid of religion, and Hinduism encompasses much of the spirituality of Yoga and clothes it with religious doctrine and dogma, so many of the terms and concepts used are similar and become confusing. My focus has always been on identifying the pure spirituality clothed in all religions, with a special emphasis on Yoga and Judaism. What has often been characterized as the ultimate teaching of Judaism, that has made it stand out as influencing much of the religious thought that followed after it, is its emphasis on the Oneness of Divinity, incorporated in a Supreme Deity, and thus the moniker “monotheism”. Eastern religion, despite all of its pantheon of deities, acknowledges a Supreme Deity, referred to as “Ishwara” (notice the similarity to “Ish” in Judaism, the fire aspect to existence) in the Indian system, but also emphasizes an impersonal underlying Unity beyond the personifications, referred to as “Brahman” (notice the similarity to “Avraham”), and thus the moniker “monism”. However mystical Judaism also acknowledges this impersonal aspect in references to the “Ein/Ayin” and “Ein/Ayin Soph” (referred to as “Shunyata” in Buddhism).
Most religious/spiritual systems recognize a hierarchy of spiritual energies and personages, encompassed in the elaborate tree of life and four worlds descriptions in Jewish mysticism, along with corresponding Archangels and angels. The Eastern systems have their corresponding designations. Despite its insistence on the Oneness and prohibition against idol worship, Judaism has always and often involved practices invoking other subsidiary aspects and qualities within this hierarchy. I believe the emphasis on the Oneness is a caution to never lose sight of the Ultimate Unity, because when that starts getting placed in the background and separation starts getting placed in the foreground, imbalanced egoism not tempered by humility is not far behind, which inevitably leads to transgression and bad results. Transgression and Redemption is a major theme throughout the Torah and the Tanach. Redemption involves once again placing the Oneness in its proper place in the foreground. This is the teaching behind wearing tefillin (the forehead is certainly one’s personal foreground!) and placing mezzuzahs just about everywhere, along with most other traditional observant practices. Another word in the title of the famous book, “Be Here Now” is “Remember”. Many spiritual/religious practices are aimed at forcing us to remain humble and keep our egos from getting bloated by reminding us that we are functioning within the context of a great mysterious awesomeness way beyond our mortal powers or comprehension.
Well, there was no way to provide a short answer to this weighty question, and I could go on, but I’ll leave it at this for now.
Thursday, January 10, 2008
Quote of the Week 30 - The Soul is Sexless
"The soul is sexless and a person is not the body. It is natural for one soul to love another soul regardless of the gender of the physical body. Sexual preference does not reflect on the spiritual development of the soul."
Master Choa Kuk Sui
Master Choa Kuk Sui
Sunday, January 6, 2008
Custom-Made Judaism?
This post is in response to some issues I received via private email.
The basic issue concerns whether there is any common core of teachings uniquely Jewish, given all of the branches and offshoots from those branches. A related issue is that given the many different interpretations of just about everything, it seems as if each individual is free to define and practice Judaism however they want.
First of all, my book addresses these kinds of issues throughout, and there is a specific section in the Appendix on the Movements/Branches of Judaism. So, I would refer everyone to my book and particularly that section in the Appendix, and I will not extensively repeat that material in this response. My short summary and finding is that there is a certain common core of observances, such as the general set of holidays, reading the same Torah portion and Haftorah on the same Saturday, that are observed in some form or fashion, and there is a certain common moral code (in the realm addressing relating with ones’ fellow human beings). There appear to be bigger differences in the realm of how one is to address one’s relationship/attitude/approach towards God, and attendant sets of rituals, dogmas, doctrines and beliefs.
I have often found in my studies of both contemporary and historical Jewish thinkers, particularly the ones that are more mystically-oriented, that one can read several pages and realize that what is written could have been written by a mystic of any number of varying traditions. It is only at some point when the author makes reference to a Jewish term or source, that the writing becomes identifiable as Jewish. There are efforts being made by various contemporary movements, such as Rabbi Laible Wolfe, Chabad, Jewish Renewal, etc. attempting to reframe Judaism in terms similar to Eastern traditions, in attempts to attract people of Jewish birth to reconsider Jewish sources; that meditation, mysticism, chanting, concepts of the divine impersonal, reincarnation, etc. also exist in Judaism, and somehow may be better than any others and more suited to people of Jewish birth. I have not been convinced by the claims that the Jewish versions are somehow distinct from or better than versions found in other traditions. And I am not convinced about claims that engaging in mantra practice in other languages, such as Sanskrit, is somehow harmful to Jewish souls, or the related dogma propagated by some that there is a distinct "Jewish soul" or "godly soul" only possessed by people of Jewish birth that is damaged by engaging in practices from other traditions. I also do not subscribe to the claim that chanting Sanskrit mantras is invoking Hindu deities, and thus is a form of idol worship.
However, I do recognize that Judaism and Yoga are two of our most ancient spiritual systems upon which others have been based, and I believe that both Biblical Hebrew and Sanskrit are Sacred languages of equal potency. It also appears that the "remnant" of people of Jewish birth currently living are disproportionately represented within the realms of spiritual teachers in many varying traditions, particularly mystical and meditation-based traditions. I believe this relates to the "light among the nations" concept, but that true spiritual leadership begins with humble service, not with arrogant boasting and claims to some kind of exclusive spiritual superiority.
As far as custom-tailoring one’s spiritual and religious practices and observances, I think that has always been done to some extent, as all laws and dictates are always subject to interpretation and individualization to some degree. While many traditions emphasize the importance of communal worhip, ultimately one’s relationship with God is an intimate, private and personal matter. There are warnings from various sectors against do-it-yourself approaches, some understandable, some not. The real danger is that if everyone is free to follow their different drummer, and claim divine guidance in doing so, this can result in conflict on many levels. It seems like much of the religious strife that currently exists and historically has occurred, leading to wars and oppression of all types, are always justified by different sides claiming that they have the exclusive inside access, and anyone else who differs is mistaken and must be converted or destroyed. This is another theme and issue addressed in my book, so I will go no further with it here.
It appears that the solution to the above problem is that there are certain lasting moral codes that have been generated throughout the centuries that provide some universal guidance, although always still subject to possible conflicting interpretations and applications. Judaism has provided the Noachide Laws (and the Ten Commandments and Ethics of the Fathers), Yoga has provided the Yamas and Niyamas, Buddhism has provided the Eightfold Path. Many traditions have provided variations on the Golden Rule. My spiritual father, Swami Rama, often stated the following simple formula: "Perform your actions skillfully, selflessly, and lovingly."
Enough said for now.
The basic issue concerns whether there is any common core of teachings uniquely Jewish, given all of the branches and offshoots from those branches. A related issue is that given the many different interpretations of just about everything, it seems as if each individual is free to define and practice Judaism however they want.
First of all, my book addresses these kinds of issues throughout, and there is a specific section in the Appendix on the Movements/Branches of Judaism. So, I would refer everyone to my book and particularly that section in the Appendix, and I will not extensively repeat that material in this response. My short summary and finding is that there is a certain common core of observances, such as the general set of holidays, reading the same Torah portion and Haftorah on the same Saturday, that are observed in some form or fashion, and there is a certain common moral code (in the realm addressing relating with ones’ fellow human beings). There appear to be bigger differences in the realm of how one is to address one’s relationship/attitude/approach towards God, and attendant sets of rituals, dogmas, doctrines and beliefs.
I have often found in my studies of both contemporary and historical Jewish thinkers, particularly the ones that are more mystically-oriented, that one can read several pages and realize that what is written could have been written by a mystic of any number of varying traditions. It is only at some point when the author makes reference to a Jewish term or source, that the writing becomes identifiable as Jewish. There are efforts being made by various contemporary movements, such as Rabbi Laible Wolfe, Chabad, Jewish Renewal, etc. attempting to reframe Judaism in terms similar to Eastern traditions, in attempts to attract people of Jewish birth to reconsider Jewish sources; that meditation, mysticism, chanting, concepts of the divine impersonal, reincarnation, etc. also exist in Judaism, and somehow may be better than any others and more suited to people of Jewish birth. I have not been convinced by the claims that the Jewish versions are somehow distinct from or better than versions found in other traditions. And I am not convinced about claims that engaging in mantra practice in other languages, such as Sanskrit, is somehow harmful to Jewish souls, or the related dogma propagated by some that there is a distinct "Jewish soul" or "godly soul" only possessed by people of Jewish birth that is damaged by engaging in practices from other traditions. I also do not subscribe to the claim that chanting Sanskrit mantras is invoking Hindu deities, and thus is a form of idol worship.
However, I do recognize that Judaism and Yoga are two of our most ancient spiritual systems upon which others have been based, and I believe that both Biblical Hebrew and Sanskrit are Sacred languages of equal potency. It also appears that the "remnant" of people of Jewish birth currently living are disproportionately represented within the realms of spiritual teachers in many varying traditions, particularly mystical and meditation-based traditions. I believe this relates to the "light among the nations" concept, but that true spiritual leadership begins with humble service, not with arrogant boasting and claims to some kind of exclusive spiritual superiority.
As far as custom-tailoring one’s spiritual and religious practices and observances, I think that has always been done to some extent, as all laws and dictates are always subject to interpretation and individualization to some degree. While many traditions emphasize the importance of communal worhip, ultimately one’s relationship with God is an intimate, private and personal matter. There are warnings from various sectors against do-it-yourself approaches, some understandable, some not. The real danger is that if everyone is free to follow their different drummer, and claim divine guidance in doing so, this can result in conflict on many levels. It seems like much of the religious strife that currently exists and historically has occurred, leading to wars and oppression of all types, are always justified by different sides claiming that they have the exclusive inside access, and anyone else who differs is mistaken and must be converted or destroyed. This is another theme and issue addressed in my book, so I will go no further with it here.
It appears that the solution to the above problem is that there are certain lasting moral codes that have been generated throughout the centuries that provide some universal guidance, although always still subject to possible conflicting interpretations and applications. Judaism has provided the Noachide Laws (and the Ten Commandments and Ethics of the Fathers), Yoga has provided the Yamas and Niyamas, Buddhism has provided the Eightfold Path. Many traditions have provided variations on the Golden Rule. My spiritual father, Swami Rama, often stated the following simple formula: "Perform your actions skillfully, selflessly, and lovingly."
Enough said for now.
Wednesday, January 2, 2008
Quote of the Week 29 - Surrender Without Reservation
"God will rule the lives of all those who have surrendered themselves without reservation to him."
Mahatma Gandhi
Mahatma Gandhi
Tuesday, January 1, 2008
Jewish Hatha Yoga? and Why Connect Yoga and Judaism?
I have received a few questions via private email requesting that I post responses on this blog, so here goes.
One question concerns the apparent lack of guidance in traditional Jewish sources concerning proper care and maintenance of the physical body as found in Eastern traditions like Yoga in India and systems like Tai Chi, Chi-kung and martial arts in other areas of Asia. A related question is that in the Eastern systems, physical exercise is not seen merely as proper maintenance and care of the body, but utilizes the body as a vehicle for cultivating and integrating spiritual transformation and expression. It is curious that Western traditions generally have ignored the type of highly developed systems of physical/spiritual culture and expression found in the East. We do have a tradition of spiritual-based dancing in Judaism and other Western traditions (the hora, etc, sufi-dancing), and some modern Jewish explorers have suggested that the davenning movements engaged by some Orthodox are yogic-type attempts at limbering the body, especially the spine. There are two systems I am aware of developed by modern Jewish sources that attempt to fill this gap. One is contained in a book by Diane Bloomfield called "Torah Yoga", and another is a system called "Ophanim" developed by Zvi Zavidowsky, which involves postures similar to Hatha Yoga based upon the letters of the Hebrew Alphabet. You can obtain more information about these practices through web searches and YogaMosaic.com (there is a web link in the left column of this blog), which is a network of Jewish Yoga teachers.
It is also important to emphasize the body-breath-mind-spirit link. One particular theory in yoga is that the physical exercises are merely preliminary stages meant to tone and quiet the body so that it can more fully benefit from the more advanced breathing and meditation stages that lead to deeper spiritual self-transformation. There is currently a tremendous emphasis on the physical posture aspect to yoga, to the point that yoga in the minds of many people is tragically synonymous only with physical exercise, but my emphasis is on the stages of yoga beyond the physical, as these should not be ignored. The body cannot be fully understood or utilized as an expression of divinity without developing and integrating the deeper aspects to which it is connected of breath, emotion, mind, soul and spirit.
Another question concerns my need to connect Yoga and Judaism, as it would appear that both systems are sufficient self-contained spiritual systems. In accord with this idea is what Yoga teaches that it is okay to experiment with spiritual self-transformation methods, but eventually, it is helpful to choose a specific path and delve into it in depth, rather than remain a spiritual dilettante. One answer for me is that, like many, the traditional Judaism that I grew up with did not adequately address my spiritual yearnings, and like many, I sought answers elsewhere, and found satisfaction through Yoga and meditation. It was through Yoga that I eventually was lead to explore my Jewish roots, this time finding much more satisfaction in Kabala and Jewish mysticism, avenues that have opened up to a much greater extent in recent years. I am now continuing to work on a synthesis between the two traditions that incorporates the best features of both, and I continue to see remarkable connections, both historic and current, that exist and begin to blur what appear to be surface distinctions. In the interests of keeping this response short, I will commend you to read my book for further elaboration. It saddens me to come upon so many people of Jewish birth who have pretty much abandoned their own spiritual roots in favor of other systems, but it also saddens me to come across so many people within traditional Judaism who are so disconnected from any real spirituality in favor of an insulated and separate ethnicity. I see it as my particular mission and aim of my book to address these constituencies, to suggest to the first to not totally abandon Judaism, and to suggest to the second that there is more to Judaism than the inflexible doctrine and dogma still so prevalent in Orthodoxy without any real and deep spirituality. I have also found many people that are not of Jewish heritage to be attracted to what I am teaching, as they see the common spiritual core we all share, and particularly that Judaism is the foundational spiritual system upon which many more recent Western traditions are based, just as yoga is the foundational spiritual system upon which many more recent Eastern traditions are based. The fact that there are many connections between these two seemingly very different and distinct foundational traditions is an important revelation for people to recognize as underlying our common humanity.
One question concerns the apparent lack of guidance in traditional Jewish sources concerning proper care and maintenance of the physical body as found in Eastern traditions like Yoga in India and systems like Tai Chi, Chi-kung and martial arts in other areas of Asia. A related question is that in the Eastern systems, physical exercise is not seen merely as proper maintenance and care of the body, but utilizes the body as a vehicle for cultivating and integrating spiritual transformation and expression. It is curious that Western traditions generally have ignored the type of highly developed systems of physical/spiritual culture and expression found in the East. We do have a tradition of spiritual-based dancing in Judaism and other Western traditions (the hora, etc, sufi-dancing), and some modern Jewish explorers have suggested that the davenning movements engaged by some Orthodox are yogic-type attempts at limbering the body, especially the spine. There are two systems I am aware of developed by modern Jewish sources that attempt to fill this gap. One is contained in a book by Diane Bloomfield called "Torah Yoga", and another is a system called "Ophanim" developed by Zvi Zavidowsky, which involves postures similar to Hatha Yoga based upon the letters of the Hebrew Alphabet. You can obtain more information about these practices through web searches and YogaMosaic.com (there is a web link in the left column of this blog), which is a network of Jewish Yoga teachers.
It is also important to emphasize the body-breath-mind-spirit link. One particular theory in yoga is that the physical exercises are merely preliminary stages meant to tone and quiet the body so that it can more fully benefit from the more advanced breathing and meditation stages that lead to deeper spiritual self-transformation. There is currently a tremendous emphasis on the physical posture aspect to yoga, to the point that yoga in the minds of many people is tragically synonymous only with physical exercise, but my emphasis is on the stages of yoga beyond the physical, as these should not be ignored. The body cannot be fully understood or utilized as an expression of divinity without developing and integrating the deeper aspects to which it is connected of breath, emotion, mind, soul and spirit.
Another question concerns my need to connect Yoga and Judaism, as it would appear that both systems are sufficient self-contained spiritual systems. In accord with this idea is what Yoga teaches that it is okay to experiment with spiritual self-transformation methods, but eventually, it is helpful to choose a specific path and delve into it in depth, rather than remain a spiritual dilettante. One answer for me is that, like many, the traditional Judaism that I grew up with did not adequately address my spiritual yearnings, and like many, I sought answers elsewhere, and found satisfaction through Yoga and meditation. It was through Yoga that I eventually was lead to explore my Jewish roots, this time finding much more satisfaction in Kabala and Jewish mysticism, avenues that have opened up to a much greater extent in recent years. I am now continuing to work on a synthesis between the two traditions that incorporates the best features of both, and I continue to see remarkable connections, both historic and current, that exist and begin to blur what appear to be surface distinctions. In the interests of keeping this response short, I will commend you to read my book for further elaboration. It saddens me to come upon so many people of Jewish birth who have pretty much abandoned their own spiritual roots in favor of other systems, but it also saddens me to come across so many people within traditional Judaism who are so disconnected from any real spirituality in favor of an insulated and separate ethnicity. I see it as my particular mission and aim of my book to address these constituencies, to suggest to the first to not totally abandon Judaism, and to suggest to the second that there is more to Judaism than the inflexible doctrine and dogma still so prevalent in Orthodoxy without any real and deep spirituality. I have also found many people that are not of Jewish heritage to be attracted to what I am teaching, as they see the common spiritual core we all share, and particularly that Judaism is the foundational spiritual system upon which many more recent Western traditions are based, just as yoga is the foundational spiritual system upon which many more recent Eastern traditions are based. The fact that there are many connections between these two seemingly very different and distinct foundational traditions is an important revelation for people to recognize as underlying our common humanity.
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