Questions abound in our teaching and learning. Questions abound in our effort to establish and clarify a vocabulary that we can use to communicate with each other and to commune with the resources of the past. What is meditation? What is mindfulness? What is spiritual practice? What is prayer? What are mitzvoth? What is authentically Jewish and what is not? And, of course, what is the relationship between any of these things and the others.

There are two fundamental ways to approach these questions. The first is “What do we do?” and the second is “Why do we do it?” I find the “what” question a question that opens into multiplicity and the “why” question one that leads to unity. In other words, there are multiple forms of meditation, prayer and spiritual practice but ultimately they tend toward the same or similar aims. We may use different language to describe these aims, but I would suggest that they are different ways to speak about the same thing.

What are we speaking about? What do we hope will be accomplished by spiritual practice? Here is a list of aims or intentions that may be all pointing at the same center.

Continue reading What is Meditation?

The Awakened Heart Project’s approach to Jewish meditation comes out of a desire to cultivate an awareness of the Divine Presence along with the particular qualities of wisdom, compassion and kindness from a Jewish perspective.

The Ground of All Being

The practices we include under the rubric of Jewish meditation are designed with this direction as our reference point. The wisdom accessible through Jewish meditation supports the understanding that the Divine Presence is the ground of All Being, and the ground of All Being is part of a singular interconnected web of being.

Continue reading What is Jewish Meditation?

Originally published in Turning Wheel, journal of the Buddhist Peace Fellowship

I want to interpret the story of the [Passover] exodus in the light of our meditation practice—not only what we learn on our cushions, but what we have come to understand through our experience in life about the shape of the spiritual journey.

Passover comes in the Spring of the year, a season that in all cultures suggests new life, new beginnings. So it’s no surprise that Passover is a holiday of renewal, a celebration of life. But Passover is also a holiday of liberation, commemorating the unprecedented and dramatic redemption from slavery of the Israelite nation. The Torah depicts this liberation in one of the world’s greatest moments of imaginative history: we see this people, six hundred thousand strong, bearing all their possessions in bundles on their backs, standing on the banks of the Red Sea—before them the raging waters; behind, fierce onrushing Egyptian charioteers. At that final moment of no exit there’s a sudden breakthrough: the sea parts, the people push through. The waters close behind them, and their pursuers perish.

We all know this story. We’re used to regarding it as a tale of historical and political liberation, which it certainly is. But the genius of the Torah is that it operates constantly on several levels at once, and it is possible, even necessary, to read the Exodus story also as the record of a personal, spiritual event, a spiritual liberation, a breakthrough for the soul that happened once long ago, and happens again and again, in the life of each individual who suddenly recognizes that chilling existential moment of standing right here, between the relentless pursuer and the forbidding sea.

Continue reading Exodus as Liberation

From a talk given at Makor Or

Guided meditation:

Sit with the feeling of being alive; simply being present using body and breath as anchor. This means just to be present with what is, without DOING anything with any of it. Just being in relation to it. Allowing it. Permitting it. Being permissive, being open to it. In a sense we are not experiencing anything at all in meditation, because experience is always grasping. And with grasping there is dissatisfaction, because whatever we can grasp we can tire of - we will tire of. And will want something else, something new. But what we just allow, what we just let come and go, without grasping or identifying, we don’t tire of, we don’t need anything more. So we sit, simply sit, in the present moment of being alive.

Continue reading Jewish Meditation and Buber